in such places where the faithfull and diligent preaching of Gods word the chiefe preseruatiue against this leauen of false doctrine is most wanting So that for some supplie of so great a defect what may wee thinke to be accounted of the bookes of one impression though of more then a thousand yea though the same booke should be imprinted thousand after thousand manie a time But to this it may be saide that not manie thousands among many millions of people are so well minded as to be studious in reading of good and godlie bookes And in verie deede it cannot bee denyed but that it is too true Neuerthelesse this wee may as truely answere that God hath his thousands and seuen thousands in his Israel better minded then anie one or manie of vs are priuie vnto Now therefore good Christian brethren what remaineth but onely this that we be wise and carefull to vse all such good helpes as God vouchsafeth to best 〈◊〉 vpon vs in their due time and place so farre as wee shall finde them to be profitable vnto vs but the chiefe helpes alwayes with greatest care and diligence â—his great grace of Christian wisedome and discretion with all other neceâ—â—â—rie for vs our good God and most gratious and mercifull Father graunt vnto vs all both Preachers Hearers Writers and Readers working them in vs by his most holie Spirit through his rich mercie in the Lord Iesus To whom with the Father and the holie Ghost three most glorious diuine and distinct Persons one true and euerliuing God almightie and in all things all-sufficient be all praise honour and glorie nowe and for euer Amen London October 1606. Yours in the Lord with the best dutie and seruice that hee is able most willing Robert Allen. Page 5. line 3. of this Preface For beeing I pray read to be The rest of the Errata through the whole are noted at the ende of the last Booke yet so as not all there mentioned are to be found in euery Booke THe Christian Reader â—ath in the Heades or chapters following the contents of this first book of The Doctrine of the Gospel or second part of the Treasurie of Catechisme set before him in a short viewe Yet so as hee may vnderstand that vnder the heades mentioned there are many particulars and much varietie of matter both for instruction confirmation and comfort of faith and also for duties of obedience deducted from the same The which would be ouerlong and the lesse necessarie to be set down here because the geneâ—all being found according to the present direction the particulars will readily offer themselues THE GENERAL CONTENTS of the first â—ooke WHat the Gospel iâ— pag. 1 2 3. How the Gospel diffâ—reth from the Lawe pages 4. 5. â— How the Law accorâ—eth with the Gospel pag. 7 8 9. Who are fiâ— hearers of the Gospel pag. 10. The Gospel exalteth those orâ—â—â— whom the law humbleth pag. 11. Faith mâ—st necessâ—rie to saluation pag 12. 13. Faith most pleasing to God And why pag 14. What Faith is pag 15. 16. 17. 18. 19. 20. God iustifieth sinners pag. 21. What Iustification is pag. 22. 23. c to the 33. pag. What Saluation is pag. 33 34 where the title of the page 〈◊〉 wrong Iustification and saluation onely by Christ pag. 3â— 36 3â— 8. What Repentance is pag 〈◊〉 4â— c. to the. pag. 45. The â—â—acâ—â— of Reâ—entance pag. 46 c. to 71. The â—â—â—â—rence betwixt Reâ—eneration and Repentance 72. The Doctâ—â—ne of the Gospel as persed through the holy Scriptures 73. A briefe summe of the Doctrine of the Gospel pag. 74 75. A generall diuision of the Articles of the Faith or Beliefe 76. The Ground of the Article pag. 77 78. Beliefe in oâ—e onely God The Meaning of it pag. 79. 80. c. to the 87. In the which page is a large discourse shewing what manner of one God is The Promiâ—e belongâ—ng to this Article pag. 87. Where the titâ—e of the page faileth It belongeth to euery Christian. pag. 88 89. 90. The Comforts and benefites of it pag â—1 to 96. The Duties arising from the comforts pag 97 c to the 109 pag. The Danger of not beleeuing in one onely God 1â—â— 100. Beliefe in one onely God three distinct Persons Beliefe in God the Father The Ground and meaning of it pag. 107. c. to the 116. The Promise pag. 117. The Duties In the same pag. and the next The Danger of not beleeuing this Article pag. 119. The Ground of it pag. 120. 121. 122. 123. The Meaning of it pag. 124. The Promise pag. 125. The Comforts pag. 126 127. 128. The Duties in the same pag. and 129. 130. The Danger of not beleeuing pag. 131. Bâ—â—â—â—fe in God the Father Almightie The Ground and meaning of it pag. 132. 133. The Promise pag. 134. The Comforts in the same page and 135. The Duties pag 136. 137. The Danger of not beleeuing pag. 138. Bâ—â—â—fe in God the Father maker of heauen and earth The Ground and meaning of it pag. 139. 140 c. to the 169. In a large discourse where the whâ—â— Historie of the creation is declared The Promise be â—nâ—ingâ—â— it pag. 169. The Comâ—â—â— begâ—â—â—ing in the same page are continued to the. page 173. The Dâ—â—â—aâ—◠〈◊〉 pag 174 175 c. to the 183. The danâ—er of â—ot â—eâ—e 〈◊〉 thâ—â— Article pag. 183. 184. The 〈…〉 c to the 207. pag. By a large inquirie anâ—wâ—â—â—le to the â—arâ—e 〈…〉 all creatures Persons causes and actions The Promiâ—e â—et 〈…〉 prouident Father for his children is set down page 〈…〉 â—1 1â— â—â— â—3 Beâ—â—â—e in the Fatherly Prouidence of God The Câ—mâ—orâ— contained in thâ—â—e promises are prosecuted from the 214. pag. to the 248. 〈…〉 yet not larger then the argument it selfe requireth The 〈…〉 which those comforts call for doe followe in the same pag. and pag â— 9. 250 25â— 252. 25. to 256. The Danger 〈◊〉 not beleeuing in Gods Fatherly Prouidence 256. 257. THE DOCTRINE OF THE GOSPEL HAuing through the goodnes of God finished the first part of our Treasury of Christian Catechisme or instruction concerning the morall Lawe of God let vs trusting in the same his diuine goodnesse and mercy vse as good diligence as we can in like manner of familiar instruction to enquire into the Doctrine of the Gospell Yea let vs search after it as after the most rich and precious part of our spirituall treasure according to the holy testimony and profession of the Apostle Paul Philip. 3 8 9 Doubtlesse I thinke all things but losse for the excellent knowledge sake of Christ Iesus my Lord for whom I haue counted all things losse and do iudge them to be dâ—ngue that I might winne Christ And that I might be found in him that is not hauing my owne righteousnesse which is of the lawe but that which is through the faith of Christ euen the righteousnesse which is of God through faith c.
for God is one Gal 3.20 but partlie in the ignorance and partlie in the pride and hardnes of the heartes of those that misvnderstand and peruert the right ende and vse of the lawe as if God had giuen it with a mind to iustifie men therwithall which he neuer did but rather on the contrary to shew all men how far they are from that righteousnes which he may iustly require at all of our hands Of the which both ignorance pride ioyned with hardnes of heart wee may take the Iewes first for our admonitorie exaÌ„ple And therin first of all concerning their ignorance reade Rom. 10.2.3 I beare them recorde saith the Apostle that they haue the zeale of God but not according to knowledge For they being ignorant of the righteousnes of God going about to stablish their owne righteousnes haue not submitted themselues to the righteousnes of God For Christ is the end of the law for righteousnes vnto euery one that beleeueth And coÌ„cerning their pride hardnes of heart we read further in the same epist ch 11.25 partlie obstinacie is come to Israell 2. cor 3.14.15.16 Because they looke not to the end of that which should be abolished Therfore saith the Apo. their mindes are hardened for vnto this day remaineth the same couering vntaken away in the reading of the old Testament which vaile in Christ is put away But euen vnto this day when Moses is read the vaile is laide ouer their hearts Neuertheles when they shal be turned to the Lord the vaile shal be takeÌ„ away Thus the Iewes may be a warning vnto vs so doth the same Apo. admonish all ChristiaÌ„s saying Be not ye high minded but feare The which admonitioÌ„ because the ignoraÌ„t proud Papists of these latter times haue not regarded they are falleÌ„ into the like yea rather into so much the more daÌ„nable blindnes obstinacy by how much they do more craftily seek to couer their pride with the counterfet shew of greater humility Would to God their hearts together with the hearts of the Iewes might yet at the last bee turned to the Lord that the vaile might be taken away from eyther of their eyes Hitherto for the explication proofe of the former answere and that in the more large discourse to the better clearing of some difficultie arising from the same wee will labour after breuitie so much as wee can NOw therfore that we may goe forward Seeing the law the Gospell do so friendly agree the one pointing guiding to Christ in that it sheweth vs our necessitie of his righteousnes saluation the other putting vs so directed and prepared into the possession therof is it not manifest from hence that the law according to the most wise and holie purpose of God in giuing the same and in the right construction thereof is still to bee preached to all Christian people together with the Gospel that it is not vtterly abolished therby How haue you bene taught and instructed concerning this pointe Question Answere The Law of God no doubte speciallie that parte of it which is called Morall is necessarie to be continually taught in the Church of God because such as are truely humbled by the Doctrine therof in the sight of their owne sinnefull miserable and damnable estate are the onely fitte and profitable hearers of the doctrine of the Gospell Explication proof It is true that you answere For the Gospell as touching this vse and ministerie doth not abolish but establish the Law Rom. 3.31 And howsoeuer as was saide in the former part of our Treasurie the Lord doth not at the first humble cast downe euerie one of his children in the same manner and measure that hee doth some of them for the example and benefite of the rest neuerthelesse it is the vsuall orderlie course both of Gods doctrine and also of his working by his holy Spirit more or lesse as it pleaseth him first to make sinne and that miserie which is due therevnto knowne by the lawe to those whome hee prepareth and instructeth vnto his kingdome secondlie to make Christ knowne to them and the comfort of his saluation thirdly to stirre vp in their hearts a holie care to leade a new life both according to his lawe and also agreeable to the instructions of his Gospell And that the Lorde should proceede in this course hee sawe in his Diuine wisedome that it was and is continually very necessary because like as men in respect of their outward estate if they feele no want at home will not begge abroade so if wee feele not the spirituall want and beggerie of our soules and if wee be not bitten with the sense and feeling of our owne miserie we will neuer seeke for reliefe in the mercie of God Who are fâ—â—te hearers of the Gospell Wee may see it to be so in the parable of the prodigall child Luke ch 15.11 c. Likewise as the holie Prouerbe truelie saith Hee that is full despiseth the â—onie combe but to the hangrie soule euery bitter thing is sweet Pro. ch 27.7 For this verie cause it was that Iohn the Baptist cried out so mightilie to the people to whom he preached that they should speedily repent because the kingdome of God was at hand And likewise that our Sauiour Christ did so after him the Apostles after them Not that repentance goeth before faith but because the doctrine of repeÌ„tance which discouereth the corruption of mans nature is a preparation to the faith of the Gospell which faith aboue all other graces giueth the entrance into the kingdome of God and bringeth with it both the assurance of the forgiuenesse of sinnes and also the gift of repentance and amendment of life as the fruit and effect of faith to euery true beleeuer and that by the inward operation of the holy Ghost and according to the course of the same his effectuall working as wee shall haue further occasion to declare more fullie hereafter It is true indeede that God hath imprinted in euery mans minde a certaine sight of sin from that light which he hath reserued in nature in that euery mans conscience either accuseth or excuseth him as the Apostle Paul teacheth Ro. 2.15 And that also so much the rather by how much the more heauie suddeine punishments of God doe at any time fall vpon men as may appeare Ex. 9.27 and cha 10.16.17 Ionah ch 1.7 Yet because this sight though thus holpen is but a dimme sight and accordingly the accusations of conscience proceeding from the same are too flitting and insufficient to bring the heart to a right discerning and to a true remorse for sinne therefore hath the Lorde added his lawe for a more full inlightening and for a more through awakening of the conscience and so consequently to shewe more clearely the greatnes of sinne and the right vse of all present punishments or chastisements of God the which in themselues are but
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
the ninth thirdly from thence vntill the time that our Sauiour was taken downe from the Crosse This distribution of the time is most fully mentioned by the Euangelist Mark. For though Matthew Luke mention the sixt the ninth houre yet they speake not of the third And Iohn mentioneth onely the sixt as we haue it coÌ„monly translated and that also to note the time of the condemnation of our Sauior But how that is to be vnderstood may best agree with the rest of the Euangelists we haue as diligently as we could coÌ„sidered set down before Let vs therfore for the more full distribution of the time looke to the testimony of the Euangelist Mark yet so as we do make a supply from the other three of whatsoeuer wee finde recorded by them which is omitted or more briefly set downe by him And first concerning the third houre which was the time of the crucifying that is of the first fastening of our Sauiour to the Crosse thus we read Marke chap. 15. ver 25. And it was the third houre when they crucified him And of the sixt and ninth houres we read verses 33.34 in these words Now when the sixt houre was come darknes arose ouer all the land vntill the ninth houre And at the ninth houre Iesus cried with a loud voice saying Eloi Eloi c. And concerning the time of the taking downe of the body of our Sauiour from the Crosse we read further ver 42. that it was when night was come or as Matthew saith cha 27. ver 57. When the euen was come that is when it drew toward night Now therfore let vs henceforth consider of the third part of the holy Story coÌ„cerning the execution of the sentence of Pilat against our Sauiour therin of the sufferings other most memorable things that fel out by the holy prouidence of God according to the former distribution of the time into three distinct spaces for order sake for some helpe to our vnderstanding memory And first from the third houre which was about our ninth I meane froÌ„ the time after they had fastened our Sauiour to the Crosse after they had likewise fastened the two thieues one on the right hand the other on the left we haue from thence vntill the sixt houre besides the continuall dolour that the nailes driuen through his hands feet and also the straining of his ioints did put him vnto for our sinnes the full burthen wherof he did beare these things diligently and reuerendly to weigh and consider 1 The parting of his garmeÌ„ts by those 4 soldiers which nailed him to the cros Secondly his louing remembrance and care which he had of Mary his naturall mother notwithstanding all the dolours of his passion which he was in Thirdly the railings which all sorts of the beholders cast out against him The miraculous conuersion of one thiefe crucified with our Sauiour Of these things the formost the parting of the garments of our Sa is fully recorded by S. Iohn Question ch 19.23.24 ver Which are the words of the Euangelist 23 Then the souldiers Answer when they had crucified him tooke his garments and made foure parts to euery souldier a part and his coate and the coate was without seame wouen from the top throughout 24 Therefore they said one to another Let vs not deuide it but cast lots for it whose it shall be This saith the Euangelist was that the Scripture might be fulfilled which saith They parted my garments among them and on my coate they did cast â—ots So the souldiers did these things indeede ExplicatioÌ„ We haue seene before how our Sauiour was stripped by the souldiers and nailed naked vpon the Crosse so farre as common honesty would permit Now the Euangelist Iohn sheweth vs what became of his clothes And he telleth vs that they were made the fees of those foure souldiers who were the speciall executioners of him The maner of the parting and distributing whereof he doth also describe vnto vs and that was thus They diuided the vpmost garments into foure parts to euery man his equall part but beside these equall parts there was remaining one coate without seame the which was likely a knit wastcoate which he did weare next his shirt The which because it was a remainder of the former diuision and could not it selfe be diuided without the marring of the whole therefore they cast lots who should haue the whole wherein we are to consider two things First the minde of the souldiers in this their doing secondly the diuine counsell and prouidence of God The mindes of the souldiers were altogether profane and bent vpon the spoile euery one couetously desiring to make his part more gainefull to him selfe then any of his fellowes To this purpose they vse the lot not with anie religious regard of the prouidence of God to whose disposition the lot apperteineth as it is in the holy Prouerbe and therefore ought not to be vsed without a reuerend respect and attendance therevnto but euerie one desiring that the chance of the die much in vse among the idle souldiers or whatsoeuer other lot they vsed might by good lucke or fortune chance vnto him rather then to any other So that well may we conceiue by the way that the apparell of our Sauiour was of some value though he went not clothed after the manner of those that be in Princes Courts as he spake in the commendation of Iohn the Baptist for his sobriety this way And in this we haue a liuely representation of the common practise which is in this world wheresoeuer the contempt of God and godlines of Christ and his Gospel reigneth For euery one flieth vpon the good benefites of God and getteth a share by one meanes or other to himselfe the which they consume vpon their lusts and altogether to the dishonour of God reioycing as it were in the spoile of him as these souldiers no doubt for their parts did at this time And as our popish riflers and other heretikes catch what they can from Christ and care not what they derogate from his most holy office so as they may inlarge their owne gaine by their false doctrine and by the marchandise of Popes pardons and indulgences and of buying soules out of Purgatory c. Thus much concerning the minde of the souldiers who when they had done their sport they sit downe securely and without all conscience or remorse of that greeuous sinne wherein they together with all that had any hand in this vniust and cruell action were deepely ingaged and defiled with all for they sate downe and watched him there as the Euangelist Matthew obserueth chap. 27.36 Such also is and hath bin alwaies the common security of the wicked in their most wicked proceedings against Christ and his seruants the true professors of his Gospel vntill God in his due time do awaken their consciences and call them to an account But the counsell prouidence
also verses 3 4 and chap. 3 9 and chap. 4 1 6 10 21 and 2 ep 3 8. Tit. 1 13. Iude verse 3. Secondly faith is vsed to note that measure of true Christian knowledge wherewith any Minister of the Gospell or any other Christian is indued with Ro. 13. Let euery man vnderstand according to sobrietie as God hath dealt to euery one the measure of faith And ver 6. Let vs prophesie according to the proportion of faith Thirdly the word faith is vsed to note the very beginning of faith or euen that teachablenes whereby a man is in the way to receiue and imbrace the doctrine of faith Iohn chap 2. verses 23 24 and chap. 4.39 40 41 and verses 51. 52 and chap 8.31 32 and chap. 12 42. Fourthly in the Greek text it is vsed for a sure testimony or demonstration of a thing to come Act. 17 31. Fiftly it signifieth an ordinary knowledge or slight perswasion of the historicall truth of the holy Scriptures to wit that there is but one onely God c. like as the Diuels are said to beleeue but so as for all that they tremble and haue no peace in beleeuing Iames. 2.19 Sixtly it signifieth an extraordinary perswasion of the almightie power of God and therewithall in some a ministeriall power of working miracles by an extraordinary gift of God as 1 Cor. 13 2. Matt. ch 21 v. 21 and chap. 7 22 23. It signifieth also sometimes faithfull dealing betwixt man and man Matth. chap. 23. verse 23 1. Tim. 5 12. and Tit. 2 10 and. 1. Pet. 5 12. To conclude it noteth sometimes a temporany faith either in a plausible appearance or with vaine boasting of that which is nothing so in truth as Luk. ch 8 13 1. Tim. 1 19 and 2 Tim. 2 18 Iames 2 14 17 18 20 24 29. Act. 8 13. Thus manifold is the signification and vse of this word faith But our speciall inquirie is onely after the nature of the true iustifying faith the which is of the Apostle Paul for excellencie sake called faith vnfeined 1. Tim. 1.5 and 2 ep 1 5 and in his Ep. to Titus ch 1 v. 1 the faith of Gods elect Likewise of the Apostle Peter it is called the precious faith Of the which all true Christians haue the denomination of faithfull or beleeuing men and women as Act ch 6 5 ch 11 24 ch 16 15 1. Tim. 5 16. 2 ep 4 7. Now therefore to come to shewe the proofes of our description of the nature of it That this faith is first and foremost a gift of God we read Ephes ch 2 8 Where the Apostle speaking both of it and also of that saluation which it layeth hold of he saith that they are either of them the gift of God By grace saith he ye are saued through faith and that not of your selues it is the gift of God Likewise Philip. â— 19. Vnto you it is giuen for Christ that not onely ye should beleeue in him but also suffer for his sake And 1. Pet. 1 5. S. Peter teacheth that it is an effect of the power of God whereby he maintaineth and vpholdeth his children to their eternall saluation And 2 ep 1 1 2 3 he teacheth vs againe that it is a precious gift obtained by the righteousnes of God According as his godly power hath giuen vs al things c. And likewise the Apostle Paul calling it the faith of Gods elect Tit 1 1 as we sawe euen now he giueth therewith plainely to vnderstand that it is a gift of God as a fruit of his election Yea God is not onely the giuer of it at the first but also the continuer and the perfitter of it as 2. Thes 1 11. where the same Apostle praieth for the beleeuing Thessalonians that God would make them worthy of his calling and fulfill all the good pleasure of his goodnes and the worke of faith with power Read also Heb. 12 verse 2. Our Saui Christ is both the author and also the finisher of our faith Hence it is that the most part of men are without faith euen because God for their contempt of his Gospel doth not vouchsafe to bestow it vpon them as 2. Thes 3 2. All men haue not faith And Luk. 18 8. When the sonne of man commeth shall he finde faith on the earth This gift of faith as it is rare and precious and a very excellent gift so it is in the same respect called a most holy grace as in the Ep. of the Apostle Iude verse 20. Beloued saith he edifie your selues in your most holy faith praying in the holy Ghost And it is called most holy not onely because it hath a speciall prerogatiue aboue all other graces in the apprehension of iustification and saluation but also because it doth in speciall manner purifie our hearts and sanctifie our whole persons vnto God So wee reade Act. 15 5. God purifieth our hearts by faith And chap. 26 18. Our Sauiour Christ himselfe testifieth that his people are sanctified vnto him by their faith Reade also 1. Pet 2 4 5 Non solum homine Deo reconciliat siaes sed quicquid in eo est adhue imperfectum sanâ—tifieâ—â— vt gratuita Dei in iudulgentia iustus sit qui nulo merito tantum benuÌ„ acquirere libi posset Caluinus 6 7 8 c. To this effect well saith a godly learned Interpreter that faith doth not onely reconcile man to God but also it sanctifieth whatsoeuer is hitherto vnperfect in him to the end hee may be righteous through the most gracious and free good will of God who by no merit or iust desert of his owne could possibly obtaine so great a benefite That the same faith so giuen of God as hath bene declared is a principall grace of our spirituall regeneration and newe birth it may be euident from the doctrine of our Sauiour Christ Iohn chap. 3 verses 3 5. compared with that we reade Rom. 5 1 2 and Ephes 2 18 and 1 Pet. 1 3 4 5. For by faith we haue that accesse to God and entrance into grace which leadeth into the kingdome of God c. Furthermore wee limite the excellencie and comfort of this gift of faith to euery particular Christian heere in this life as touching himselfe more immediately because otherwise the gift of loue is preferred as most profitable for the mutuall comfort and benefite of one Christian with and by an other and also because as it seemeth loue is more durable and hath a more speciall vse for euer in the kingdome of heauen 1. Corinth 13. Not that faith shall vtterly vanish away after this life ended but onely that expectation and waiting of faith which is heere in this life by reason that the thing it selfe beleeued and looked for shall then be actually performed and enioyed Neuerthelesse faith shall still retaine this assurance for euer in heauen that our happinesse once purchased and performed shall for euer bee established according to
seruants to the prouident grace and mercie of God As Ezek ch 18.30.31 Returne ye saith the Lord and cause others to turne away from all your transgressions so iniquitie shall not be your destruction Cast away from you all your transgressions whereby you haue transgressed and make yee a newe heart and a newe spirit for why will yee die ô yee house of Iâ—rael And our Sauiour Christ saith to Peter Simon Simon behold Sathan hath desired to winnowe you as wheat but I haue prayed for thee that thy faith faile not therefore when thou art conuerted strengthen thy brethren Luk 22.31.32 And the Apostle Iames ch 5.19.20 Brethren if any of you haue erred from the truth and some man hath conuerâ—ed him Let him know that hee which hath conuerted the sinner from going astray out of his way shall saue a soule from death and hide a multitude of sinnes But yet further I would haue you shew by what means the holy Ghost doth work our regeneration and all the graces therof to wit knowledge faith and repentance with euery other grace belonging therevnto and withall the increases of the same Question Which are they Answere Principalâ—â—e and in an ordinarie course the preaching of the glad tidings of the Gospell and all the holy instructions thereof in our hearing by such faithfull ministers of the word as hee for the same purpose sendeth vnto vs. Herevnto also serueth the opening of the doctrine of the Lawe and the vses thereof by the same ministerie of preaching Moreouer diligent and reuerend reading and meditating vppon the holy Scriptures by euery one by himselfe apart as also conferring with other wise godlie Christians for mutuall edification and comfort in the clearing of necessarie questions and doubtes which at anie time arise in our mindes and therewithall the teaching and incouraging of those that are ignorant and weake Likewise the serious meditation of our Baptisme with often and due resorting to the Lordes Table Finallie earnest and constant prayer vnto God for his gratious blessing vppon all these meanes These indeed are the ordinarie meanes wherby it pleaseth the holie Ghost to worke his whole most gratious work in the hearts of all the children of God What his more immediate working is wher it pleaseth him for supplie of the wants of any of these meanes yea euen of the principall of them as in the case of infants c it is not for vs curiouslie to inquire or trouble ourselues let vs leaue it as a hidden secret to his own Diuine pleasure wisedome and with all thankfulnesse let vs for our partes make the best vse of all the blessed meanes which he hath vouchsafed aboue many others to make vs partakers of And first that the preaching of the Gospell is the principall means of our Regeneration Read Iames 1.18.19 Of his owne will the Father of lightes hath begotten vs by the word of truth that wee should be as the first fruites of his creatures Wherefore my deare brethren saith the holie Apostle Let euery man be swift to heare c. And 1. Pet. 1.22 c. Seeing your soules are purified in obeying the truth through the Spirit to loue brotherlie without faining loue ye one another with a pure heart feruentlie Beeing borne a new not of mortall seed but of immortall by the word of God who liueth and indureth for euer For all flesh is grasse The grasse withereth and the flower falleth away But the word of the Lord indureth for euer and this is the word which is preached among you Thus the whole work of our regeneration is generally asâ—ribed to the preaching of the word as the principall meanes which the holy Ghost vseth therevnto Now more particularlie touching knowledge giuen by meanes of the word and principallie by it preached and applyed to our consciences Reade Prou 1. verse 1.2.3.4.5 The parables of Salomon c. To giue wisedome and instruction c. To giue vnto the simple sharpnes of wit and to the childe knowledge and discretion A wise man shall heare and increase in learning and a man of vnderstanding shall attaine to wise counsells c. And cha 2â— 19 O thou my sonne heare and be wise And Psa 2.10 Be wise ye kings be learned yee iudges of the earth that is Submit your selues to be taught from the word of God that yee may be wise Read also 2. Corinth 4.6 c. Touching Faith by the preaching of the word read Rom chapt 10. verses 14.15.17 and chapt 1.17 By the Gospell the righteousnes of God is reuealed from faith to faith And Ephe 4.13 Till we ad meeâ— together in the vnitie of faith and knowledge of the Sonne of God vnto a perfect man to the measure of the age of the fullnesse of Christ And for repentance let that one famous example Actes 2.37 aboundantlie suffice Where also obserue according to that which hath heretofore bene noted that the lawe of God hath his office to the convincing of the conscience and consequentlie to the furthering of repentance Likwise also more priuate instructions together with the publike ministerie yeeld their helpe herevnto Rom 1. verses 11.12 and as was alledged a little while since out of the last chapt of the Apostle Iames verses 19.20 Neither is it to be doubted but as in all other learning they that are skilfull doe by teaching the ignorant growe more experte themselues so is it in the Arte of all Artes as touching those that instruct others vnto the kingdome of heauen Vnto reading also and meditation ther is a promise of blessing Psal 1.2 And Reuel 1.3 Blessed is hee that readeth and they that heare the wordes of this Prophesie And withall mark also that he requireth the keping of those things that are written therin According to that of Iames 1.22 Be yee doers of the word and not hearers onely For this must in no wise be forgotten that practise is a singular meanes of confirming yea of increasing that knowledge saith and repentance which is allreadie begonne in vs. As for Baptisme it cannot be but the due knowledge meditation of it is a means of helping forward regeneration seeing God hath appointed it to be vnto vs a signe seale therof as both our Sa Christ Ioh 3.5 And the Apo Paul Tit. 3.5 do giue to vnderstand by their speeches wherin they do not obscurely point vs to the institution and vse of this Sacrament Likewise if the fault be not in our owne selues great profite is to bee obtained by often resorting to the Lordes Table 1. Corinth 11.17 Finallie that prayer is a helpfull meanes to further Knowledge Faith and Repentance yea the whole work of our regeneration it may be discerned of vs from the testimonie of the Apostle Iude in the 20. verse of his Epistle writing thus Beloued edifie your selues in your most holy faith praying in the holie Ghost The gratious promises which God hath made vnto prayer doe euidently confirme the same Aske and yee shall
water but hee is rather to be likened to one that is for the most part tossed in the rough and raging waues of the maine sâ—a where one huge billow followeth vpon the neck of another so that if hee should not looke well to his tackle cast the anker-hold of his soule into the sure hope of Gods deliuerance he could not be saued And this plainely sheweth that although the doctrine of beleeuing in God is a lesson wherewith wee begin to teach and catechize children yet it is in the practise of it so great a lesson that the oldest among vs haue not so learned it that we may perfitly take it forth as children vse to speake Wherefore let vs I pray you euen al and euery one of vs giue diligent heed to the Prophets holy exhortation whom God hath set forth as a most experienced School-maister of faith vnto vs as it followeth in the latter part of the Psal When at any time we find our selues combred in our minds euen as if we should be ouerwhelmed with temptations let vs practise the remedy which he telleth vs of froÌ„ his own probatum-est that is let vs empty our hearts by powring forth our complaints and supplications to our good and mercifull God So no doubt shall the force of all the temptations bee broken and continually let out as the swelling waters by a most commodious sluce Neither let vs marueile though toward the end of our Psalme The meaning of it the Prophet so greatlie debaseth trust in Man or in Riches for alas what are they to deliuer or saue a man c Wherefore seeing as the Prophet concludeth both power and mercie belonge vnto God let vs according to the paterne which is set before vs quietly repose our soules onely in and vpon the Lorde nothing doubting but with him wee shall finde most tempestiue seasonable and happie deliuerance and saluation Reade also Psalm 33.16.17 and 146.3 c. Thus then wee haue Dauid for one notable example But he is not alone wee haue Abraham also Genes 15.6 Rom. 4.3 Abraham beleeued the Lord and hee counted that to him for righteousnes And Paul Acts 27.25 I beleeue God saith hee that it shall be so as it hath bene told me Yea we haue a multitude of examples which the Apostle calleth a clowd of witnesses Heb ch 11. And v. 6. of the same ch it is affirmed generallie that euery one that cometh vnto God must not onely beleeue that God is but also that hee is a rewarder of them that seeke him Hitherto concerning the proofe and ground of the article Question NOw in the second place how were you taught according both to the doctrine and also to the examples of faithfull men recorded in the holie Scriptures to vnderstand these wordes I beleeue in God Answere I haue bene taught that in professing that I doe beleeue in God my meaning must bee this that I am verelie perswaded that the onely true God of Heauen and of Earth is and according to his most holie and faithfull couenant will foreuer be my good and gracious God in all things and that therefore I doe vndoubtedly put my whole trust and confidence in him looking for all good things from him for comfort in all and against all euill and finally for my deliuerance out of all euill and for eternall happines and glorie in his heauenly kingdome through his free grace and mercie alone This is so euident from that which hath alreadie bene declared that wee will not stand vppon any further explanation or proofe of it We will therefore goe on forwarde But before yee can beleeue in the onely true GOD aright it is necessarie that yee knowe who and what manner of one God is that yee may be able to put an infinit difference betwixt him and all things whatsoeuer besides This hath bene partlie declared from the preface or generall reason of the tenne Commandements in the former parte of our Treasurie Yet because the more full declaration or as we may say adornation and enriching of this excellent point of Doctrine belongeth to the Gospell therfore it is meet that here wee doe make a more full inquirie into it This wee may doe as I suppose in the order following First if wee search out and sorte togither the excellent titles of the Deitie which shew and declare what manner of one hee is most entirelie in his owne Diuine nature Secondly if wee consider what those titles bee which shew what manner of one hee is in respect of his creatures And therein first what hee is more generallie toward all And then more particularlie what hee is First in respect of their seuerall degrees in humane societie and then in regard of their seuerall estate and condition touching the life and worlde that is to come concerning both the wicked also the Godlie But principally if we call to mind which those most gratious Titles of God are which concerne his elect people and holie Churche which is the most proper and as we may say the essentiall argument of our Christian beleefe Not that wee think that anie thing in God is to be seuered from his nature as if it were accidentall in or to him For we know that he was Eternallie and in all perfection that which hee is without beginning and so shall continue the same for euer and world without end but partly because we are to respect the order and time both how and when God hath manifested himselfe by his externall works either of creation and gouernment and partly because we seeke some helpe to succour the weaknes of our vnderstanding and the frailty of our memorie thereby Question First therfore I desire that yee rehearse those titles that doe shew vnto vs what manner of one God is most entierlie in his own nature Which are they Answere First as our Sauiour Christ teacheth vs Ioh 4.24 God is a Spirit that is to say he is a most spirituall and Diuine nature or Essence and Beeing Explication and proofe That is the meaning of our Sauiour Christ indeed For he doth not in those words speake of the third person of the Trinitie but of God in his Diuine nature simplie and indefinitlie considered so that it is the same in sense with that which God himselfe saith of his owne nature and essence in that he calleth him selfe I am that I am Exo 3.14 As though the Lord should say I am such a one as cannot be comprehended of any creature as touching the perfection and Eternitie of my nature who doe cause all other things to bee but am caused of nothing c. And of the same word as it is vsed in the holie language doth the Lord vsually call himself by the name Iehouah to the end he might be acknowledged God in respect of his Eternitie calleth himselâ—e also the First and the Last Isai 44 6. and chap 4â— â—2 I my selfe euen I am the first I am also the
will preserue all his faithfull and obedient children from their violence and craft while they walke dutifully before him Question What proofe can you alledge for this Answere We haue one notable proofe hereof Psalm 37. verses 12 13 14 15. The wicked saith the holy Prophet of God practiseth against the iust and gnasheth his teeth against him But the Lord will laugh him to scorne for he seeth that his day that is the day of his calamitie or destruction is comming The wicked haue drawne their sword and bent their bow to cast downe the poore and needie and to slay such as be of vpright conuersation But their sword shall enter into their owne heart and their bowes shall be broken Likewise verse 28. The Lord loueth iudgement and forsaketh not his Saints they shall bee preserued for euermore but the seede of the wicked shall bee cut off And yet againe in the same Psalme verses 32 33. The wicked watcheth the righteous and seeketh to slay him But the Lord will not leaue him in his hand nor condemne him when he is iudged Finally verses 39 4â— The saluation of righteous men shall be of the Lord he will be their strength in time of trouble For the Lord will helpe them and deliuer them he will deliuer them from the wicked and he will saue them because they trust in him Heere it is plaine that the faithfull haue the most gratious promise of God for their defence against the outward violence of the wicked instruments of the diuell yea and against their crafty indeuours also so farre as it shall bee good for them Shew likewise some promise for preseruation against the more spirituall craft of the wicked Question What promise haue you for our warrant in this point Answere In the 24. verse of the 24. chapter of Saint Matthew our Sauiour Christ assureth vs that so gratious will the Lord be in guiding and preseruing the soules of his elect that it is vnpossible that they should bee deceiued by any false Prophets how deceiueablie soeuer they goe to worke yea though they seeke to confirme their false doctrines by neuer so strange signes and wonders ExplicatioÌ„ and proofe It is certainely true They shall not bee totally or finally deceiued in the fundamentall points or Articles of the true Christian faith and religion But what is the reason and ground hereof Verily not their owne wisedome and warinesse or strength and constancie but because God of his mercie hath so decreed and promised and therefore will by the wisedome and power of his grace working in them accordingly effect and accomplish the same God hath in former times gratiouslie performed this his promise and there is no doubt to bee made but hee will shewe the same grace and fauour still to those that shall seeke it at his handes euen at this day and to the ende of the worlde Reade 2. Thessalonians 2.11 12 13. LEt vs now come to the promises concerning the prouidence of God our heauenly father in his gouernment ouer other of his creatures for the benefit of his children And first concerning the visible heauens with the hostes and furniture of them Question What promise haue you that God will so order and gouerne them as they shall serue for our benefite and not bee armed against vs for our hurt Answere In the 121. Psalme verses 5 6 7 8. The Lord is thy keeper saieth the holy Psalmist the Lord is thy shadow at thy right hand The sunne shall not smite thee by day nor the moone by night The Lord will preserue thee from all euill hee will keepe thy soule The Lord will preserue thy going out and thy comming in from henceforth and for euer Likewise Hosea chap. 2.21 God will cause the heauens to heare the earth that is he will make it fruitfull for mans commoditie and vse if he will faithfully serue and obey God ExplicatioÌ„ proofe The grace of this promise of God may bee discerned from the contrary in that God threatneth against vs that the heauens shall bee as it were yron and brasse ouer our heads and otherwise hurtfull also if wee refuse to walke in good dutie and obedience before him as Leuiticus 26.9 and Deut. 28. verses 22 23 24. Whereof also wee haue examples recorded touching the performance of this iudgement in former times for our further admonition and warning as it hath beene obserued before Iosh chap. 10. verse 11. And Iudg. chap. 5.20 The heauens euen the starres of the heauens are said to haue fought against Sisera in their courses And 1. King chap. 17.1 and chap. 18.1 Iames 5.17 18. But beside former warnings are there not examples among our selues from time to time of some stricken with lightnings or killed with thunder destroyed by tempests c Gratious therefore is the promise of God to be iustly acknowledged in that through his gratious gouernement the heauens shall be fauourable vnto vs if we will truly beleeue and obey him Hetherto of the heauenly creatures the earthly are next Question WHat further promise haue you that God in his fatherlie prouidence will gouerne and dispose of them to the benefit of his obedient and faithfull children Answere In the same 2. chapter of Hosea mentioned euen now in the 18. verse thereof thus we reade In that day saith the Lord by his Prophet I will make a couenant for them with the wilde beasts and with the fowles of heauen and with that which creepeth vppon the earth and I will breake the bow and the sword and batteâ— out of the earth and I will make them sleepe safely And then also in the 22. verse immediately after that the Lord had promised to beare the heauens and that the heauens should heare the earth as was answered before it followeth thus in the next words And the earth shall beare the corne and the wine and the oyle and they shall heare Izreel Explication and proofe That is to say euen so many as God alluding to that word Izreel which is by interpretation God will sow promiseth in the next verse to sow vnto him selfe that is will in speciall manner blesse and prosper For so it followeth in the 23. verse And in the Hebrew language the allusion is plaine They shall heare Iâ—zregnel saith the Lord and I will sow her Vezrangtiah c. Marke well therefore how the Lord most gratiously promiseth to his people that if they would faithfully cleaue vnto him and purely worship and serue him hee would and no doubt still is willing to cause a most sweete concent and harmony as it were betwixt all other creatures for mans benefite and comfort This promise was mentioned when the doctrine of the creation was by vs inquired into So was also that which we reade Genesis 8.21.22 and chap. 9.1 2 3. and Iob chapter 5.23 But in so much as they doe more directly belong to the prouidence of GOD as was there obserued therefore they are vpon this occasion to be
glorious as the christian Iewes did to whom the Apostle Peter wrote 1. Epist cha 1. verse 6 7 8 9 10. In deede it is true that to infidel's and vnbeleeuers these things are no more comfortable then there is taste in the white of an egge without salt as Iob speaketh For it is faith onely which maketh them relish and therefore to the beleeuers onely they are thus sweete and comfortable as hath beene described Whereof we may see a contrary example in either sort that is both of beleeuers and vnbeleeuers Act. 28. verses 23 24. and so forth to the end of the chapter But let vs now proceede What is the comfort of this that the Sonne of God our most blessed and comfortable Sauiour Question is the Christ or annointed of God as we haue seene before Answere This also must needes be exceedingly comfortable to euery beleeuing Christian in that according as he is a person of incomparable dignitie so he is called of God to a most holy office aboue all other both Prophets and also high Priests and Kings euen to such an office as bringeth the greatest ioy that may be to the Church of God as hath alreadie beene in a good part declared ExplicatioÌ„ and proofe It is so indeed For in this respect as was alledged before hee is said to be annointed with the oyle of gladnes aboue all others Heb. 1.9 For the which cause also hee is most worthily celebrated to bee both the light of the Gentiles and also the glorie of Israel and so the onely reioycing of all the people of God Luke chap. 2. verses 29 30 31 32. and 1. Cor. 31. The Comforts And it standeth with very good reason in so much as hereby we know him to be one lawfully called to thiâ— high honour and not to haue intruded himselfe as was likewise obserued before Heb. 5.4 These things with the rest m ntioned in the interpretation are here necessarily to be called to minde againe Generally the comfort hereof may euidently appeare in this that by the grace and vertue of this most holy anointing of our Sauiour Christ all true beleeuers are called to the dignity of christianity according to that which is recorded Acts. 11.16 Where wee see the originall of this honourable name And in the 1. Ep of Iohn ch 2. verses 20. and 17. Where we haue the comfortable signification of it in part as noting that spirituall knowledge wisedome and discretion which christians receiue from Christ But let vs search out the comfort of the â—â—â—â—nting of our Sauiour more particularly Question And first What is the comfort of his anointing to the Prophetship that is to be the Prince of all Prophets and the chiefe Doctor Teacher of the Châ—â—â—â— Answere It is very comfortable in that wee are hereby put out of all doubt whom wee are to heare and in whose doctrine we may safely rest and stay our selues ExplicatioÌ„ proofe It is a very great comfort indeede as we may perceiue by the consideration of the contrary For it breedeth a very vncomfortable distraction and confusion â—n the minde of a man dâ—sirous to know the truth when through the diuersitie of Sects and Teachers hee knoweth not whom to beleeue nor to whom he should ioyne himselfe To this end therefore it may iustly be to the singular comfort of euery christian to consider euen to the certifying and quieting of his minde in this behalfe that our Sauiour Christâ—s vndoubtedly appointed of God to be the onely chiefe and vniuersall Doctor and Teacher of his whole Catholike and vniuersalâ— Church For so â—ur Sauiour himselfe saith Matth. 23.8.10 One is your Doctor Christ And to the end we might the rather be coÌ„fortably established in thiâ— point our Sauiour doth most earnestly and vsually affirme his doctrine in a manner of asseueration proper to himselfe saying Verily verily I say vnto you c Wherevpon also he hath this title giuen vnto him that he is Amen faithfull and true yea the very truth it selfe as we haue seene before To this purpose also it is testified that he hath taught vs the will of God from the bosome of the Father Iohn 1.18 And that â—n him are hidden all the treasures of wisedome and knowledge Colos 2.3 Read also verse 4 c. This I say saith the Apostle lest any man should beguile you with entising words c. As ye haue therefore receiued Christ Iesus the Lord so walke ye in him rooted and built in him established in the faith as ye haue bin taught abouÌ„ding therin with thanksgiuing c This comfort may well be furthermore obserued from the speech of the same Apostle borrowed from the Prophet Moses Rom. 10.6 c. Say not in thine heart who shall ascend into heauen c. or who shall descend into the deepe c. The word is neare thee euen in thy mouth and in thine heart c. And herewithall did Peter comfoâ—t himselfe and hiâ— fellow Disciples Iohn 6.60 For to whom shall we goe saith he to our Sauiour Christ Thou hast the words of eternall life Let vs therefore conclude this point with the words of our Sauiour the very true wisedome of God Pro. 8.33.34 Blessed is the man that heareth me watching daily at my gates and giuing attendance at the postes of my doores For he that findeth me findeth life and he shall obtaine fauour of the Lord. Thus then it is very comfortable to our faith that our Sauiour Christ is anointed of God to be our Prophet We shall see it yet more fully when we come to his doctrine It followeth now that you are to shew what the comfort of the same our faith is Question in that he is anointed of God to be our high Priest yea a royall and kingly high Priest What I say or how great may the comfort of this be Answere The comfort thereof is so much the greater by how much his most holy and high Priesthood is infinitely more beneficiall and profitable to the Church then euer was the Priesthood of Aaron in so much as he is a most mercifull high Priest and able to saue them that come vnto God by him seeing he liueth for euer to make most effectuall intercession for them That it may be so much the more comfortable we may euidently perceiue by that testimony and comparison which the Apostle maketh in this behalfe Heb. cha 2. ExplicatioÌ„ proofe verse 17. And cha 7. the whole chapter c. But is there no other comfort Question In so much as our â—auiour Christ is not onely a high Priest but also of a royall and Princely order Answere this doth further more warrant vnto vs not onely his high estimation with God but also that hee shall preuaile against all the aduersaries of our saluation It warranteth vs also that he hath power and authoritie to make lawes for the gouernement of his kingdome as also to appoint offices and officers for the administration of his
things from him whereby they were for euer confirmed to beleeue the testimonie which Iohn the Baptist gaue of him to be vndoubtedlie true namelie that he was as he had said the day before the Lamb of God Yea they were so perswaded that they doe not onely beleeue themselues but they are carefull also to bring others to Christ that they might likewise beleeue For Andrewe finding Peter his brother he reporteth to him with great ioy that they had found the Christ or anointed of God and in this perswasion he did leade his brother vnto him Our Sauiour by telling Peter his name as soone as he came vnto him whose sonne he was and what was his naturall timorousnes in the profession of the name of God though otherwise of courage enough and too much and likewise prophesying further or rather of his diuine grace promising him the gift of true spirituall fortitude our Sauiour doth hereby worke the like effect in Peters heart The next day as we see it followeth in the text our Sauiour going into Galile and finding Philip a stranger to him in respect of humane knowledge or acquaintance and onely saying to him Followe thou me forthwith Philip most willingly folowed him and became his Disciple beleeued in some measure though yet in much imperfection that our Sauiour Christ was he of whom Moses wrote in the law And his heart was in like maÌ„neâ— so reioiced than meeting Nathanael he leaueth him not till he haue brought him to our Sa Christ Heerevpon our Sauiour so entertaineth Nathanael that he perceiueth by that speech which he vsed to him at his first comming that he knewe the verie inward secret dispositioÌ„ of his heart which God had wrought in him by his holy spirit And therwithall he perceiueth also that while he was yet out of the view of the natural eye of our Sauiour he was neuertheles in the sight of his diuine prouideÌ„ce For our Sauiour telleth him plainlie that he saw him vnder the fig tree The which things so wrought in the heart of Philip that by the grace which our Sauiour gaue him he was brought immediately to beleeue that hee was the Sonne of God the king of Israel And thervpon our Sauiour promiseth as we haue seene in the ende of the chapter that both Nathanael and the rest thus apprehending some smaller beginnings of faith should in time to come see greater thinges for their further confirmation For this he meaneth by the opening of the heauen and the Angels of God ascending and descending vpon the Sonne of Man These were the first beginnings euen as it were the seede time of the holie doctrine of our Sauiour whereby he began to manifest and make himselfe knowne though yet somewhat more priuatelie The which beginnings though they were small in outward shewe as was said yet they were so mightie and effectuall that our Sauiour is acknowledged of his disciples though verie Nouices as one may say to be in respect of his Person the Sonne of God and in regard of his office the Messiah or anointed of God the Prophet of whom Moses wrote the verie true King of Israel according to the Promise which God had made to the seede of Dauid For so no doubt Nathanael meant LEt vs now from the beginnings of the doctrine proceed to consider likewise what manner of beginning our Sauiour made concerning his Miracles which serued for the confirmation of the same his doctrine also of the truth of his diuine Person and likewise of his most holie office annexed therevnto as will hereafter better appeare Question What therfore was the beginning of his working of Miracles Where are they recorded vnto vs Answer The record hereof foloweth from the beginning of the 2. chapter of the same Euangelist S. Ihon to the 12. verse of the same Question Let vs here the wordes of the Euangelist How doe you reade Answere 1 His words are these And the third day there was mariage in Cana a towne of Galile and the Mother of Iesus was there 2. And Iesus was called also and his Disciples vnto the mariage 3 Now when the wine failed the Mother of Iesus said vnto him they haue no wine 4 Iesus said vnto her Woman what haue I to doe with thee mine howre is not yet come 5 His Mother said vnto the seruants Whatsoeuer he saith vnto you doe it 6 And ther were set there sixe water-pottes of stone after the manner of the purifying of the Iewes containing two or three firkins a piece 7 And Iesus saide vnto them Fill the pottes with water Then they filled them vp to the brimme 8 Then hee said vnto them Drawe out nowe and beare vnto the gouernour of the feast So they bare it 9 Now when the gouernour of the feast had tasted the water which was made wine for be knewe not whence it was but the seruants which drewe the water knewe the gouernour of the feast called the Bridegroome 10 And hee said vnto him All men at the beginning set forth good wine and when men haue well drunke then that which is worse but thou hast kept backe the good wine vntill nowe 11 This beginning of miracles did Iesus saith the Euangelist Iohn in Cana of Galile and shewed forth his glorie and his Disciples beleeued in him Explication Here wee haue as it is plainelie testified a verie notable and right gratious beginning of the miraculous workes of our Sauiour to the making of his diuine Person knowne by this effect of his diuine power like as before he shewed some tokens of his Propheticall Spirit NOw if you go forward to read wher you left that is from the beginning of the 12. verse to the end of the chapt we shall see the same things yet mo e clearelie and more publikelie manifested and confirmed vnto vs. For our Sauiour Christ by his Diuine power Regall autoritie came into the Temple of Ierusalem as the Soueraigne Loâ—â— into his owne house according to the Prophesie of Malachie chap 3.1 reformed the abuses therof And besides that the holie Euangelist testifieth that our Sauiour did both knowe the thoughts and intents of his aduersaries euen from the first peeping out of their malice against him and also the false hearts of all hypocrites who made a shewe of beginning to beleeue and of bearing heartie good will toward him when as they did neither of them from anie either soundnesse of iudgement or truth in affection Read the texte attentiuelie and you shall easilie perceiue it to be so Question Howe doth the holie Euangelist continue the historicall narration therof Answer 12 It followeth thus After that saith the Euangelist hee went downe to Capernaum Hee and his Mother and his Brethren and his Disciples but they continued not long there 13 For the Iewes Passe-ouer was at hand Therefore Iesus went vp to Ierusalem 14 And hee found in the Temple those that solde Oxen and sheepe and doues and changers of moneâ—
sitting there 15 Then hee made a scourge of small coardes and draue them all out of the Temple c. And verâ—es 23.24.25 23 Now as the Euangelist writeth further when he was at Ierusalem at the Passeouer in the â—east manie beleeued in his name when they saw his Miracles which he aid 24 But Iesus did not commit himselfe vnto them because he knewe them all 25 And he had no need that any should testifie of man for he knew what was in man Explication May wee not see plainlie nowe euen by the reading of the text as was said that our Sauiour commeth into the Temple with all autoritie as the soueraigne Lorde into his owne house c. And doe we not see likewise how he plainely espieth and discerneth at the verie first both the hidden malice of his aduersaries also the hypocrisie and dissimulation of his hollowe hearted friendes These things are verie euident to euerie one that hath an eye of iugdement to see withall And thus we see plainelie the beginninges of our Sauiour his manifesting of himselfe to be the Messiah both by his doctrine and also by his Miracles from the end of the fourtie daies temptation to the end of the first Passe-ouer next after that he was baptized And herewithall wee may perceiue likewise in what manner of conuersation our Sauiour carried himselfe among the people of God to wit with singular vprightnes toward all with great gentlenes toward those that shew themselues teachable and with as great autoritie and Maiestie to the reproofe of the rest according to the testimonie of this same Euangelist Iohn ch 1.14 The word was made flâ—sh and dwelt among vs and we sawe the glorie thereof as the glorie of the onely begotten Sonne of God full of grace and truth But â—t would â—e very long to prosecute all things concerning the orderlie and successiue proceedings of the life doctrine and miracles of our Sauiour Christ This we e â—o make a full Commentarie and not to vse any conuenient expedition in our propounded course of Catechizing Wee will therfore henceforth The meaning of it onelie inquire briefelie of the life of our Sauiour in a generall consideration and after the heads or chiefe pointes of his doctrine and after the kindes of his Miracles in some plaine and familiar order pointing to the places where we may read them fullie Question In the first place therefore what are you taught to beleeue concerning the life of our Sauiour in a generall consideration of it The holy Scriptures teach me and euery Christian to beleeue yea they doe plainely describe Answer and lay before our eyes as it were that the life of our Sauiour Christ was a perfit mirrour of all true vertue and godlines And namely that he was in all holy duties both to God and man vpright and entire diligent and painefull faithfull constant and vnweariable euen from the first time that he had any discretion to the end of his life notwithstanding all temptations and afflictions whatsoeuer he met withall ExplicatioÌ„ proofe It is true The life of our Sauiour as it standeth recorded in the holie Gospel but much more plentifullie as hee led it is a most perfect mirrour of all true holines and righteousnes in euerie parte of it according to that which wee haue alreadie seene concerning the whole priuate estate of it hee therin increasing more and more in wisedome and grace before God and men we haue seene it also in the beginning of his leading of it most worthilie in his publike estate The proceedinges of it were answerable to the beginninges so that in nothing it was wanting For herein was it fulfilled which is written that he was full of grace and truth Iohn 1.14 God gaue him not the Spirit by measure chap 3.34 And that in him are hidden all the treasures of wisedome knowledge Coloss chapt 2. verse 3. For his zeale of the glorie of God read Ioh 2.17 The zeale of thy house hath eaten me vp And chapt 4.31 c. He preferred the doing of the will of his Father before the taking of his meate though he were verie hungrie For his hatred against sinne read Marke 3.5 See his earnest rebukes and threates against obstinate sinners Matth 11.20 c. and chapt 18.6.7.8.9 and chapt 23. For his pittie and compassion ouer poore penitent sinners read Matth 9.36 and chapt 11.28 Come vnto me all ye that are wearie and chapter 18. He came to seeke vp the lost sheepe And againe He was so tender that he would not quench the smoking flaxe nor breake the bruised reede And for his compassion ouer the outward necessities of men read Matt ch 14 verse 14. and ch 15.32 I haue compassion on this multitude For his humilitie read againe Matth 11. verse 29 and Iohn 13. He washed his Disciples feete Hee was more readie to serue then to be serued Suffer little children to come to me saith our Sauiour Marke 10. The particulars of the obedience and righteousnes of our Sauiour are infinit according to all the commandements as hath bene more fullie set down at the ende of euerie commandement in the former parte of the Treasurie to shewe that our Sauiour hath fulfilled the law for vs aboue that we can stande to rehearse now Onely let vs see some proofes for the vertues expressed in the answere seeing they containe the grounds of all the rest For in so much as he was in all things vpright and entier diligent and painefull faithfull and constant without any wearines and fainting what might be further required of him First therefore for his vprightnes read 1. Pet 2.22 There was no guile in his mouth No nor in his heart neither He would by no meanes exceed the limites and bounds of his calling as Luke 12. v. 14. who saith our Sauiour made me a deuider of inheritance He refused to be a ciuill King or ruler c. Concerning his great diligence and paines-taking and that also constantly and vnweariably consider it in his Preaching Matth 4.23 chap 9 35. and chap 26 55. Luke 4.43 44 cha 8.1 ch 13 22 and ch 22 53. Heb 3 1 2. c. It is thus often mentioned The grouÌ„d and history of it because it is a matter verie worthie to be diligentlie obserued Consider the like diligence and painfulnes of our Sauiour without wearines in prayer Luke 6. the whole night in renewing of his supplications And vsuallie and verie often by himselfe Mark 1.35 Luke 9.18 chapt 11.1 Matth 14.23 Marke 6.46 And that no discouragement could daunt our Sauiour or cease his most holy course no though he was requited with all euill dealing it is many waies euident The peoples atteÌ„pting to throw him down headlong from the top of an hill could not do it Lu 4.29 Their lying in wait to intrap him in his speach Matt 22.15 Luk. 11.53.54 Their attempting to stone him could not doe it Iohn 8.59 ch 10.21 The
therefore it was that he frustrated the vaine attempt of the people at such time as they would haue made him their king chap 6 1â— And therefore also euen then when it pleased him to make some declaration of his kingly authoritie concerning his spirituall soueraigntie ouer his Church to wit when as he rode to Ierusalem to reforme the abuses of his Temple the second tâ—me he did it in a manner altogether vnlike to the statelines and pompe of â—iuill Kings and Princes that is to say he did as much come short of their pompe in worldâ—y shewe as he exceeded them in spiritual maiestie and power aâ— tâ—e most strange effect thereof declared Mat 21. verses 1.2.3 c. 17. And Luke chaâ— 19. verse 27 c. And answerable to this profession and practise of our Sauiour concerning his kingdome was his vsuall description of it The which we will now henceforth briâ—fly touch To this purpose he vseth many very notable parables and similitudes the which sort of parables the Euangelist Matthew doth most fully record vnto vs. And therefore we wil take them from his hand especially as we did another sort of them before concerning the doctrine of the Law from the report of the Euange ist Luke who is most plentifull in that respect First therefore to beginne wi h all we haue euen in one chapter to wit the 13. of Saint Mathew the record of seuen diuerse parables vsed by our Sauiour to lay forth the nature or estate of his kingdome thereby and to shewe what manner of one it is to be here vpon the earth Among all which the first is of seede sowen in foure sorts of grounds of the which one sort onely brought forth increase Wherein our Sauiour admonished his Disciples and in them al other that it is not enough for any to heare the word preached which is the Scepter of his kingdome vnlesse we doe heare it with honest and dutifull hearts and with care and conscience to practise and obey it According to that vse which Saint Luke noteth from the wordes of our Sauiour himselfe chap 8 18. And by this parable also our Sauiour preuenteth that offence which might otherwise haue arisen when the vnprofitabâ—â—â—eâ— of many hearers of his word should be obserued as though he should 〈◊〉 sâ—id doe not looke that all will submit themselues to my word and doctâ—â—ne The state of my kingdome here in this world shall be such as I haue descrâ—â—eâ— vâ—to you in this parable Mat chap 13. verse 3. and so forth to the 23. versâ—â— the same Anâ— secondly hee saith to the same ende and therewithall to stirre vp all whom he calleth the children of the kingdome to watchfulnes that his kingdome is like to a man which sowed good seede in his field But while men slept there came his enemie and sowed teares among the wheate c. Mat 13 24 c. 31. whereby our Sauiour giueth plainely to vnderstand as he himselfe afterward interpreteth as we read in the same chapter verses 36 37 c. to 44. that thâ— Diuel will vse his instruments euen men of peruerse mindes such as are heretikes and others to sowe false and erroneous doctrine and accordingly that he himselfe will doe what he can by his wicked suggestions to peruert the liues of many professors and by all meanes to hinder the good successe of the Gospell and of the blessed kingdome of our Sauiour here in this world where the Diuel also hath his kingdome We must not therefore looke for a perfect estate of the Church here That is reserued till the end of the world when our Sauiour shall come againe to iudge the same Neuertheles for the comfort of all that shall submit themselues to our Sauiour as dutifull and obedient subiects in his kingdome he sheweth by a third parable of the graine of mustard seede that howsoeuer the spirituall graces and gifts of the kingdome may seem every small and weake in the beginning yet they shall growe and prosper with mightie encreases through his diuine and secret blessing as it followeth verses 31.32 To the same end tendeth the fourth parable of the leauen verse 33. vnles we may extend the meaning of our Sauiour in them both to expresse not onely the mightie and secret worke of his grace in euery member or true subiect of his kingdome for the present but also the spreaâ—ing of his Gospell farre and neare from time to time notwithstanding all resistances whatsoeuer The fift parable is of the treasure hidden in the field verse 44. And the sixt is of the precious pearce verses 45 46. both of them tending to set forth the excellencie of the kingdome of our Sauiour aboue all worldly riches whatsoeuer whether wee respect the glory of it in the life to come or the present graces thereof while we liue here And herewithall our Sauiour admonisheth that his kingdome is diligently to be sought after of all those that would finde it indeed seeing it is a thing hidden yea that no cost of diligence and labour nor of goods or life be spared to the obtaining of it seeing it is most precious aboue all things in this transitorie and base world In the seuenth parable our Sauiour compareth his kingdome to a drawenet which catcheth both good and bad fishe verse 47.48.49.50 the ende and vse of which parable is like to that which was set downe concerning the teares sowne among wheat least that any should be offended and so caused either through pride or of vniust scruple to forsake the outward societie of the church when they should see many wicked persons to be found therein but rather to be so much the more carefull to looke to their owne standing and to yeelde so much the more diligence euery one in his place wisely and with all discreet patience to hinder the ouerflowings of iniquitie These are the seuen parables contained in one chapter namely in the 13. of the Euangelist Matthew All of them expressing as was said the estate of the kingdome of our Sauiour here in this world farre otherwise then we of our selues would haue conceiued of it had not he stored vs with this his excellent and manifolde instruction Vnto these seuen wee may adde two other recorded by the Euangelist Marke chap 4.21 c. and verse 26. c. The one of a candle to signifie that all things in the kingdome of our Sauiour Christ shall be made manifest and therefore that euery one is to beware of hypocrisie and of negligent profession of the Gospell according to that of Saint Luke chap 8.18 Take heede therefore how ye heare c. The other is of corne which groweth in the field aboue that the owner can discerne how it groweth at euery instant thereof to signifie the secret blessing of the kingdome of our Sauiour in the hearts of the true subiects thereof For so is the kingdome of God saith our Sauiour as if a man should cast seed in the grouÌ„d
and vnles God had beene with him as Nicodemus a fellow Ruler and one conuersant among them did before this time bewray to our Sauiour as we reade Iohn chap. 3. verse 2. Rabbi saith he we know that is we Pharisies know that thou art a Teacher sent from God for no man could doe these miracles which thou doest vnles God were with him Reade also Act. 2 22. Ye men of Israel heare these words Iesus of Nazaret a man approued of God among yee with great works and wonders and signes which God did by him in the midst of you as yee your selues also know Finally the works of our Sauiour Christ were so wonderfull that as the Euangelist Luke reporteth all were amazed at the mightie power of God declared by them chap. 9.43 And chap. 7.16 Feare saith hee came on all people and they glorified God saying A great Prophet is raised vp among vs and God hath visited his people The groūd and history of them And this rumour as he reporteth further went forth throughout all Iudea and through all the region round about At what time also as it followeth in the same chapter verses 18 19 c. the answer of our Sauiour to the Disciples of Iohn Baptist sheweth plainely that such as haue beene alreadie declared are the vses and ends why he wrought so many miraculous works For thus he said vnto them Goe your waies and shew to Iohn what ye haue seene and heard that the blinde doe see the halt doe goe the leapers are cleansed the deafe here the dead rise againe and the poore receiue the Gospell And blessed is he that shall not be offended in me As if our Sauiour had said These things are sufficient confirmations that I am the true Messiah and that no other is to be waited for as Iohn well knoweth and hath alreadie most faithfully and plentifully testified vnto you though you and many other are yet offended in me and haue not receiued his testimony Reade also Matth. 14.33 They that were in the Ship when our Sauiour stilled the tempestuous Sea worshipped him saying of a truth thou art the Sonne of God And Marke 1 27. by occasion of casting out of an vncleane Spirit out of a man of Capernaum the people were amazed so that as the Euangelist saith they demanded one of another saying what thing is this what new doctrine is this For he commandeth the soule spirits with authority and they obey him Thus then it is euident that as our Sauiour intended by his miraculous works to make himselfe knowne to be the Christ the Sonne of God and the true Prophet sent of him c. so they had the same effect in the hearts of many of those among whom he wrought them who obserued his diuine power therein But for our more full instruction in this point I will aske you this one question Question Was not the doctrine and testimonie of our Sauiour of sufficient credit in it selfe to make him knowne to be the Sonne of God and the true Messiah and so consequently that his doctrine is the true doctrine of eternall life Was it not I say of it selfe sufficient but hee must also worke great and strange works for the proofe thereof Answer There is no doubt to be made but that the doctrine and testimony of our Sauiour Christ was fully worthy and ought to haue beene sufficient in and of it selfe alone to these ends Neuertheles for a helpe to our weaknes and for the more cleare manifestation of his diuine glory as was said it pleased him of his speciall goodnes and mercy to make this addition of his miraculous works Explicatiō proofe So it was indeede as the former testimonies haue giuen vs plainely to vnderstand And namely Iohn cha 11. verse 15. Whence we may well remember here againe that our Sauiour professed that he was glad of the occasion which hee had to worke that great worke of his in raising Lazarus from the dead to the end his Disciples might thereby be confirmed to beleeue in him And hee vseth the like words againe verses 41 42. to shew his like gratious desire that the weaknes of the people might be holpen by their beholding of the miracle To this end also may the consideration of that reproofe well serue which our Sauiour giueth the people for not attending to the right vse and end of his miracles Iohn 6.26 Matt. 16.8 9 c. and Mark chap. 6 25. And thus the good and mercifull affection of our Sauiour is clearely manifested vnto vs. But that his doctrine and testimony ought of it selfe to haue beene of sufficient authoritie it is plaine by that other reproofe which our Sauiour giueth in respect of them that looked too much after miracles Iohn chap. 2.48 saying Except ye see signes and wonders ye will not beleeue Of which sort were those mentioned after this cha 6.30 Who ouer boldly asked our Sauiour What signe shewest thou that we may see and beleeue thee What doest thou worke And againe Matth 12.38 Master wee would see a signe of thee To whom our Sauiour answereth in the verse following An euil and adulterous generation seeketh a signe but no signe shal be giuen vnto it saue onely the signe of the Prophet Ionas And againe chap 16. verses 1.2.3.4 On the other side it is set downe to the praise of the worke of Gods grace in the Samaritans who beleeued our Sauiour for his wordes sake though hee wrought no miracles among them but only heard the woman say that he had told her all things that she had done as we read Ioh 4 40. Wherevpon they desired our Sauiour to tarie with them The which when he had yeelded vnto for two daies Many more saith the Euangelist beleeued because of his owne word And they said vnto the woman Nowe we beleeue not because of thy saying for wee haue heard him our selues and knowe that this is indeed the Christ the Sauiour of the world Moreouer many were brought to faith and repentance by the preaching of Iohn the Baptist though he wrought no miracle Matth 21 32. Iohn 10.41 Much rather ought our Sauiour to haue bene beleeued for his owne sake although God would haue so appointed that hee should haue wrought no such great works as he did Thus much for the confirmation of the former answer But yet one question more for the further clearing of this matter Be it granted that the miracles which our Sauiour wrought were necessarie for those who at that time were the beholders of them to the ende they might be confirmed by them to beleeue in him Question are they likewise as necessarie for vs Answer As the working of them was necessarie to helpe the weakenesse of the faith of them that then liued and might see and beholde them with their bodilie eyes so it is necessarie for vs that liue at this day to reade heare and meditate vpon the same miraculous works of our Sauiour to the same
earnestlie affected to giue glorie to God in the reading hearing anâ— meditating vpon them as anie euer were or ought to haue bene in the present beholding of them when they were wrought before them Wee ought likewise from them to comfort and strengthen our faith that our Sauiour is the verie true Sonne of God the promised Messiah c. Yea and so to rest satisfied in the confirmation therof by his miracles that henceforth wee desire no more for anie further confirmation thereof Wee ought accordingly more and more to submit our selues vnto him and his holie doctrine euen as we would gladlie be more and more partakers of the fruit and benefit of his most gratious diuine and all-sauing power Finalie wee ought to take incouragement from hence to seeke vnto our Sauiour Christ for helpe and succour in all our necessities It is verie meet indeed that wee should doe so ExplicatioÌ„ proofe And herein as touching the first branch of the Answer wee haue manie of the â—eholders of the working of these miracles by our Sauiour verie worthie examples as may appeare from their speeches rehearsed not long since The which also we may easilie call againe to minde if we shall turne to these and such like places of the historie of the Gospell Matth 15.30.31 Mark 7.37 Luke 5.25.26 and ch 7.16 and ch 13. verses 13.17 and Iohn 6.14 Touching the second branch of the Answer that the Miracles of our Sauiour are sufficient to confirme our faith the testimonie of S. Iohn the Euangelist alledged likewise before is plaine chapt 20.30.31 For as a lease or a deede of gifte beeing once sealed is as firme at the last and for the last yeere as it was for the first so it is in this case The Apostle Paul alledgeth the miracles which he wrought among the Corinthians for the proofe of his Apostleship 2. Epist chapt 12. verse 12. Much rather then may we reason from the miracles of our Sauiour The danger of not beleeuing to make proofe of his calling c. Away therefore with all the palâ—â—ie miracles of poperie to confirme any doctrine contrarie or not agreeing with the least point of the Gospel Away I say with all their lying Legends c. For they hinder and destroy faith but no way helpe and establish it The third branch is of it selfe so cleare that we neede vse no proofe for it And so is the last branch also to euerie teachable Scholler For seeing our Sauiour hath healed all kinde of diseases the due consideration hereof doth notably discouer the wicked vanitie of all superstitious ones who seeke to themselues so many Patrones as the seuerall members of our bodies c. are subiect to diuers and sundry maladies Question To conclude all that we haue furthermore to obserue concerning the miraculous works of our Sauiour Is there any danger in not beleeuing that our Sauiour Christ hath wrought them as they are recorded by the holy Euangelists Answer They that will not beleeue the miracles to be wrought by our Sauiour according to their testimonie will neuer truly beleeue in him to be the true Christ nor that his doctrines recorded by them is the onely true doctrine of saluation ExplicatioÌ„ proofe It is very true For the doctrine of our Sauiour Christ is in maiestie and strangenes to humane and carnall reason like to his workes That is the doctrine is as much aboue carnall reason as the works exceeded common sense This is as strange to the carnall eare as they were in the eye of flesh Moreouer this is certaine that such as will not beleeue the true miracles of our Sauiour Christ they are in very great and speedie danger to be deceiued by false miracles in time of teâ—tation and so to be led to imbrace lying doctrines as our Sauiour giueth to vnderstand concerning all such Matth. chap. 24. verses 23 24 25. And so doth the Apostle Paul 2. Thes 2. verses 9.11 And Iohn Reuel ch 13. verses 1â— 14 Let vs in this behalfe take warning from the heauy iudgement of God vppon the prowd Pharisies For they blaspheming the miracles of our Sauiour were giuen vp to the hardnes of their hearts and to beleeue lies Let vs also admonish our selues from the fearefull example of the foolish Papists euen to this day who for want of due regard of the miracles of our Sauiour haue suffered themselues to be blindely led and confirmed in false doctrine by euery fabulous report or superstitious beholding of lying miracles which were no better then iuggling trickes of deceiuers such as were the sweating of the crucifixe and the weeping of their Ladie c. Finally let vs be admonished from the words of the Euangelist Iohn chap. 12. verses 37 38 39 40 41. Though saith he our Sauiour had done so many miracles before them yet beleeued they not in him That the saying of Esaias the Prophet might be fulfilled that he said Lord who beleeued our report c. And from the words of our Sauiour himselfe chap. 1â— verse 24. If I had not done works which no other man did they had not had sinne but now they haue both seene and haue hated both me and my Father And Finally from the wordes of the Apostle Hebr. chap. 2. verses 3.4 How shall we escape if we refuse so great saluation as hath been both preached by the Lord and also confirmed by signes and wonders and with diuers miracles and gifts of the holy Ghost according to his owne will Beliefe in God the Son who suffered vnder Pontius Pilate Beliefe in God the Sonne who suffered vnder Pontius Pilate The grouÌ„d and history more generally HAuing thus interposed our inquirie concerning the life doctrine and miracles of our Sauiour Christ betâ—eÌ„ the birth and the time of his principall sufferings vnder Pontius Pilate the which were approching the time of his death Let vs now proceede to consider of these his sufferings as they follow mentioned in the Articles of our beliefe Rehearse ye therefore the words againe Question Which are they Answer They are these He suffered vnder Pontius Pilate was crucified dead and buried he descended into hell ExplicatioÌ„ proofe In these words the Articles of our beliefe doe shew vs how after that our Sauiour Christ had performed his office of Prophetship in teaching the doctrine of the Kingdome of God and also giuen forth such a glimse of his kingly dâ—gnitie and gouernment as was meete the time of his humiliation yet continuing they doe shew vs now in these words how he performed his office of Priesthood and therein his most deepe sufferings and humiliation in that he offered vp himselfe a sacrifice to God for our eternall redemption and prayed for his Church in most earnest manner c. It is true indeede that our Sauiour Christ was from his conception anointed of God to be both a Prophet high Priest King to his Church and people and so is to be accounted
and therein to his arraignment and inditement are next And that at sundry times he being carried from place to place not so much bound in bodie as in some respects spiritually streighted and distressed as being all the while vnder the heauie iudgement of God for our sinnes though he did with inuincible patience beare it out But first of all he was led bound to Annas for so the Euangelist Iohn testifieth chap. 18.13 14. They led him away after they had taken and bound him as it is in the former verse vnto Annas first for saith the Euangelist he was father in law to Caiaphat who was the high Priest that same yeare And this Caiaphas as the Euangelist recordeth further was he that gaue counsell to the Iewes that it was expedient that one man should die for the people And therefore was no doubt ready enough to serue the turne of the rest or rather to goe before them in furthering the death of Christ But the Euangelist reporteth nothing of Annas his dealing with our Sauiour Christ though it was like inough he spake his pleasure to him Only he saith that Annas sent him bound to Caiaphas the high Priest verse 24. that by the coÌ„tinuance of his bonds pinioning it is euident that Annas shewed him no fauour And no maruel for as they were more nearly allied so they were of like wicked mind Let vs therefore proceed to see the dealing of Caiaphas Question What doth the Euangelist Iohn set downe concerning this Answer It followeth from the beginning of the 19. verse thus 19 The high Priest then that is Caiaphas asked Iesus of his disciples of his doctrine 20 Iesus answered him I spake openly to the world I euer taught in the Synagogue and in the Temple whither the Iewes resort continually and in secret haue I said nothing 21 Why askest thou me aske them which heard me what I said vnto them behold they know what I said 22 When he had spoken these things as the Euangelist further reporteth one of the officers which stood by smote Iesus with his rod saying Answerest thou the high Priest so 23 Iesus answered him If I haue euill spoken beare witnes of the euill But if I haue spoken well why smitest thou me 24 Now Annas as the Euangelist writeth further had sent our Sauiour bound vnto Caiaphas the high Priest ExplicatioÌ„ This indeede doth the Euangelist adde by recapitulation as it were or by an Epanalepsis to shew at the last something more plainely after a long parenthesis that the examination of our Sauiour Christ repeated immediately before was made by Caiaphas though it was not so expresly mentioned Neuertheles in some bookes these words And he sent him bound to Caiaphas the high Priest they are set downe for text in the latter part of the 13. verse namely in the translation of Beza who also sheweth that Ciril a Greeke interpretor of speciall good credit doth so reade that 13. verse and vseth sundry reasons why he is of this iudgement that they should be read there for the words of the Euangelist himselfe But leauing the order or placing of the words let vs come to the matter So soone as Caiaphas had gathered together a solemne Councill and that our Sauiour Christ is brought as a malefactor bound before him he examineth him very strictly and imperiously of these two points to wit concerning his Disciples and of his doctrine with a minde no doubt to charge him with two notorious crimes sedition and false doctrine That is to say with a minde to charge the Prince of peace with rebellion and the Prince of all Prophets yea euen the truth it selfe with false lying doctrine as if he were a deceiuer and a false Prophet For so doth Caiaphas and also the rest of the wicked Councill discouer the wicked malice of their hearts as we shall see more fully hereafter Our Sauiour Christ therefore knowing their malice and that the high Priest sought not to be informed of the truth but to get further pretences to colour their vniust and on their parts causles proceedings against him Insomuch also as it was too generall an inquirie vnles he had particularly articled against him He doth most wisely all things considered referre the high Priest to his â—earers of whom he might know what his doctrine was our Sauiour himselfe knowing that his doctrine was not preached without good effect vnto them Protesting therewithall for the remouing of all vniust suspition of treason or sedition that he neuer taught any thing in secret to his Disciples as touching the substance and scope of his doctrine the which he did not teach publikely in the Synagogues and euen in the Temple of Ierusalem where they themselues were or might haue beene ordinary and daily hearers This was the most wise answer of our Sauiour to the examination of the high Priest the which might iustly haue satisfied him and all the Councill in the generall or in genere is we may say to his generall and large inquisition But that it might be euident that there was no regard of iustice nor any iust forme of dealing intended among them the Euangelist recordeth that immedâ—ately vpon this answer so wisely and discreetly deliuered a base fellow standing by one of the Bailies or Sergeants or Apparitors or howsoeuer we may call him disdainfully smote our Sauiour Christ with his rod and that with no gentle blow as we may well conceiue saying also tauntingly to him Answerest thou the high Priest so Of whom we may iustly say wicked sycophant that he was that he had deserued by this disordered fact of his to haue been commanded to the Gaole Yea considering the person whom he strooke to haue lost his hard by the iudgement of a righteous Iudge here vpon earth Yea to be condemned for euer to hell from the iudgement seate of God But the high Priest with all this vnequall assembly like well enough of it There is no reproofe â—iuen but they are content rather to laugh in their sleeues Our Sauiour Christ therefore patiently bearing the indignity offered with the smart of the blow he doth yet so ioyne the wisedome of the Serpent with the simplicity of the Doue that in the silence of all other hee doth reprooue it himselfe though in a most milde and patient manner saying If I haue spoken euilly that is otherwise then I ought then beare witnes of the euill he giueth to vnderstand that it is a very vnequall course to doe execution before iudgement be giuen and then it followeth But if I haue spoken well that is no otherwise then might well beseeme me why smitest thou me For herein his sinne was doubled first that he did smite him hauing no authority at all secondly in that be smote him hauing no cause at all Thus much concerning the first Act of this Session against our Sauiour Christ Question LEt vs come to the second Act How is that recorded vnto vs Answer In the 26.
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
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
Receiue the holy ghost added to his actioÌ„ of breathing vpoÌ„ his disciples But that we may the better vnderstand them let vs consider a litle of either of them a part And first concerning the holy Ghost Question What is the meaning of our Sauiour by these words Answer By the holy Ghost in this place as I haue bin taught our Sauiour doth not meane the third Person of the holy Trinity simply considered in respect of his essence personal subsistence as though that were giuen to his disciples but in respect of the effectuall working of the holy Ghost in their hearts in that he proceeding from the Father and the Sonne is the onely immediate fitter and furnisher of them to their holy ministery by conferring all spirituall gifts and graces meete therevnto ExplicatioÌ„ proofe It is so indeede And so are wee to vnderstand the holy Scriptures in many places where wee read of the sending giuing or communicating of the holy Ghost to any man Or when the holy Ghost is saide to come vpon any or that any are said to be filled with the holy Ghost Read 2. Chron 24.20 Luk. 1.67 Act. ch 2.4 6 3 5 ch 8 14.15.16 17. ch 19.6 And in respect of this fitting furnishing the holy Ghost is called somtimes the hand and finger of God as 2. king 3.18 the hand of God came vpon Elisha and Luk 11.20 And in this place wee are further to vnderstand that by the holy Ghost is not meant so much the gifts of the spirit to sanctification of life such as are simply necessary to saluation as Act 10.47 the which these Disciples had in part already themselues hauing beene Baptized but more properly those gifts of the spirit which belong to the Apostolical function of Preachers as 1. Cor 12. the which also they had for a while in some measure not long before when our Sauiour sent them forth to Preach as wee obserued a while since Thus much for the meaning of these words holy Ghost Question Now what is the meaning of our Sauiour by this word Receiue Answer By this word Receiue our Sauiour noteth his giuing of the holy Ghost ExplicatioÌ„ He doth so indeed For they could not possibly haue receiued vnlesse it had beene his pleasure to giue Question But why then did he not say I giue rather then receiue yee Answer By this word receiue which is a word of authoritie and commandement not to the holy Ghost but to the Disciples our Sauiour doth both stirre vp and frame their hearts to be capable of that gift which hee minded in some measure presently to bestowe vpon them and also to raiâ—e vp their hearts to a further expeâ—tation of the increase thereof to the perfect furnishing of them to their most weightie and difficult office and Ministerie Explication It is very true For when hee breathed vpon them hee did not giue them a bare and naked signe neither spake idle and vaine words but his diuine power made them both effectuall Question But might not his word alone haue beene effectuall though he had vsed no signe Answer Yes if it had so pleased our Sauiour Neuertheles to helpe the weake faith of his Disciples he thought good in his most gracious wisdome to giue them an outward and sacramentall signe Explication Herein therefore the tender compassion of our Sauiour doth againe singularly appeare like as we haue obserued diuers times before Now let vs come to the fourth particular to wit the effect which followed vpon this sacramentall signe and speech of our Sauiour Question What was that Answer The Euangelist Luke may well be the most holy Interpreter of it in that he saith 45. Then opened hee their vnderstanding that they might vnderstand the Scriptures 46. And said vnto them thus it is written c. ExplicatioÌ„ We haue seene already that our Sauiour Christ hath vsed many notable remedies in this his fift appearance to helpe against the vnbeliefe of these his speciall Disciples But that we may see that all meanes are vneffectuall vntill God giue blessing it is saide here that the Disciples remained still without faith in this point of the resurrection till our Sauiour opened their vnderstanding as it were with the key of knowledge through the grace of his holy Spirit And it is most certaine that we are all so blind that by no meanes can we vnderstand any thing that belongeth to the kingdome of God vnles God himselfe by his holy spirit doe reueale it vnto vs. The naturall man perceiueth not the things of God 1. Cor 2.14 Neuertheles we must not vnderstand the words of the Euangelist as if the Disciples were vtterly voide of all knowledge and altogether destitute of the spirit of God For it is euident by that which is testified in the Gospel before that they being schollers to our Sauiour euen two or three yeares yea hauing beene imploied by our Sauiour to preach for a certaine season to the people of Israel Mat 10.5.6.7 c must needes knowe and beleeue many excellent things concerning the kingdome of God Verily if our Sauiour Christ had not giuen them his holy spirit in some measure they would not at the first so speedily haue imbraced him for their Maister and Teacher nor afterward so constantly haue followed him and left the ordinarie trade and worldly gaine of their callings When others forsooke him they would not haue cleaued vnto him â—s we read in the sixt of Iohn that they did acknowledging that hee alone had the wordes of eternall life They could not haue knowne and professed him to be the Christ the Sonne of the liuing God as Peter doth in the name and with the consent of all the rest Matth 16.16 Finally now at his death they beâ—ng so greatly shaken as they weâ—e would forthwith haue giuen ouer all â—nd betaken themselues euery one to their worldly affaires againe if there had not beene the grace of God giuen them and if it had not beene secretly remaining and abiding in them We are therefore to vnderstand these wordes with some restraint concerning the matter principally in hand that is to say concerning the truth of the resurrection of our Sauiour and the right vse both of his death and resurrection as was a litle touched before and as we are by and by further to consider For these were the principall points wherein the Disciples were at this time vtterly to seeke The instruction which we are from hence to râ—ceiue is this that when we haue learned one point of knowledge or Article of our faith yea though wee haue learned to vnderstand and beleeue diuers of them yea all that wee haue heard of beforâ— as the Disciples no doubt knew and beleeued that our Sauiour was borne of the Virgine Mary that hee had liued a most righteous life taught a most perfect doctrine wrought infinite diuine works and saw his glory so as they discerned it to be the
death yea either euerlasting life or eternall death both of the body soule is thus set before vs in the Gospel euen before vs here present as well as before any other to whom the Gospel hath in any place bin at any time sent by the holy prouidence of God Let vs therefore I beseech admonish ye in the Lord that ye be most carefull to make good vse of these most graue and weighty words of our Sauiour which are as we see a part of one of the very last speeches which he spake to his Apostles For aâ—â—uredly by the authority of the word of Christ I may doe stand bound to affirme pronounce vnto you both concerning my selfe euery of you that if we will truly beleeue the Gospel which is the Gospel of saluation preached vnto vs we shall certainly be saued yea euen as certainly as God is both tâ—â—e aâ—d faithfull and also able and willing to doe it But if any of vs or all of vs should not beleue and so continue die in our vnbeliefe it is of like certainty that we shall vndoubtedly be damned euen because the Gospel being sent vnto vs we haue not beleeued it that we might repent and be saued Not that the Gospel doth in the owne nature worke any other effect then saluation as hath bin declared not long since but by reason of the vnbeliefe contrary disposition of those that doe heare it as it is euident Iohn 3.17 God sent not his Sonne into the world that he should condemne the world but that the world through him might be saued He that beleeueth in him shall not be condemned but he that beleeueth not is condemned alreadie because he beleeueth not in the name of the onely begotten Son of God Now therefore touching these words of our Sauiour they may notably serue to these three or foure excellent ends First to incourage all faithfull Ministers of the Gospel euen to the end of the world that their labour in the preaching of it shall not be in vaine but shall still haue mightie effects according to the ends wherevnto God hath appointed it Yea like effects touching conuersion of soules to those which were spoken of by our Sauiour to the incouragement of his Apostles for the time of their ministery in the first publishing of it though to the incouragement of these indeede for the founding as it were and planting of Churches and to the rest for the watering of their plants and for the raising vp of the building from that foundation which they haue laid Secondly these words of our Sauiour are of excellent vse sweetly to allure and draw the mindes of all the elect children of God to a most willing carefull harkening and attending to the preaching of the Gospel as vnto that which God hath appointed to be the instrument of his diuine power to their most blessed endlesse saluation in that they beleeue the same To the which end also iustly may the most fearefull threatnings of eternall condemnation to all vnbeleeuers be as a spur to the children of God to chase away all dulnesse and drowsinesse or negligence in hearing the word and Gospel of our Sauiour Christ whensoeuer they shall finde any such euill creeping vpon them Yea and it may iustly serue to awaken those that lie in their sinnes to bethinke themselues better then hetherto they haue done when they heare of the fearefull estate of all vnbeleeuers so that they cannot but say in themselues Is it so indeede as the Preachers say that if I shall not beleeue the Gospel I shall for euer be damned and perish from the presence of God and be throwne downe to hell to be tormented with the diuell and all reprobates c. Surely by the grace of God I will no longer neglect the doctrine of saluation as I haue done but I will be a diligent and reuerent hearer of it Seeing faith commeth by hearing I will by the grace of God vse all good meanes that I may strengthen this excellent gift of faith whereby ouercomming my selfe and this world and the diuell by the sword of the Spirit and with this shield of faith and giuing all glory to God I may be saued Finally these words of our Sauiour concerning the condemnation of all vnbeleeuers being denounced by the Preachers of the Gospell of Christ they cannot but some thing restraine and alay the rage euen of the wicked themselues when as their consciences shall be secretly terrified by the hearing therof Lâ—ke as it is said of Felix that as Paule preached of the iudgement to come hee trembled saying to Paul Goe thy way for this time and when I haue conuâ—nient time I will call for thee againe Act. 24 26. But besides these notable vses wee haue some things else to consider from these words of our Sauiour in that he ioineth baptisme with the beliefe of him that shall be saued What is to be said to this Iâ— baptisme of like necessitie to saluation Question â—hat faith is Answer That is not the meaning of our Sauiour as partly may appeare in that hee saith not on the contrarie he that is not bâ—ptised is damned but onely this hee that will not beleeue is damned It is trâ—e For as vnbeliefe is of it sâ—lfe alone damnable though a man should be baâ—tised ExplicatioÌ„ so by faith alone without baptisme a man may be saued to wit if by sodaine death or otherwise for want of conuenient meanes and a fit opportâ—nitie he could not be made partaker of the outward washing after that he hath beene inwardly baptized with the holy Ghost For as the Apostle Peter teacheth it is not the outward washing that saueth vnlesse a good conscience doe make request to God c. 1. Ep. 3.21 And the Apostle Paule affirmeth That we are saued by the grace of God through faith Ephe. 2.8 Thus then wee may see by the doctrine of those whom our Sauiour made the faithfull Interpreters of his minde that he neuer meant to make baptisme a matter of abâ—olute necessity to saluation What was his meaning then in linking faith and baptisme by so neere a bond together Question Heereby our Sauiour determineth who they were that were meete to be baptized at the first publishing of the Gospell Answer to all heathenish and vnbeleeuing people namelie such onely as should by the preaching of the Gospell professe themselues to beleeue in Christ to be their Sauiour Heereby also our Sauiour giueth plainely to vnderstand that baptisme is not without great danger to be despised or neglected of any that may by any lawfull meanes be partakers of it ExplicatioÌ„ proofe Doubtlesse the danger of despising Christian baptisme is no lesse then damnation if it should not be repented of yea the neglect of it is no small sinne in the sight of God neither subiect to light punishment as may appeare by that sharpe sicknes which God cast vpon Moses for neglecting to circumcise his
the same his holy doctrine it may be euideÌ„t in that froÌ„ the time of his sitting at the right hand of god not before he powred down the gifts of the holy ghost most pleÌ„tifully vpoÌ„ his holy Apostles for the benefit of his whole Church both by their preaching for their life time by their writings eueÌ„ to this day to the end of the world Insomuch as both by the one and also by the other their whole ministery was imployed to the clearing of the testimonies of the Prophets by the ful performance of them in by our Lord Iesus Christ to the redemption iustification and saluation of the whole Catholike Church of God consisting both of Iew and Gentile according to that notable testimonie of the Apostle Paul Ephes 4.11 12 13 14 c. The which notwithstanding we did alledge it as we had occasion giuen vs from the 7 8 9 and 10. verses going immediately before concerning the ascension of our Sauiour vp into heauen yet because the performance and distribution of the gifts of our Sauiour was not by reason of the ascension simply considered in it selfe but in respect of the ende wherefore he ascended that is to take his full glory power at the right hand of God therefore we haue iust cause to call it to remembrance here againe yea here to giue it the due place of our more full consideration For that it might the rather appeare that these fruits and benefits are to be ascribed to the sitting of our Sauiour at the right hand of God to the perfit ratifying of all holy prophesie and doctrine according to his owne teaching Mat. 5.17 18.7 Thinke not that I am come to destroy the Law or the Prophets I am not come to destroy them but to fulfill them For truly I say vnto you till heauen and earth perish one â—ote or one title of the law shall not escape till all be fulfilled c. he would not send the holy Ghost downe vpon his Apostles immediately vpon his ascension though he ascended to that end and purpose but deferred it ten daies after For our Sauiour ascending to heauen as we know on thursday which fell out to be the fourtith day after his resurrection he did not send the holy Ghost till the Lords day sen-night after which being called by vs Whitsonday it is in the 2. chapter of the Acts where this holy history is recorded vnto vs termed by the name of Pentecost which in the Greeke tongue signifieth the fiftith dayâ— pentecoste sub andi he mâ—ra thogh by vse to note this time which was a feast of the Iewes otherwise called of them the feast of the weekes the same word pentecoste is made a substantiâ—e But what then were the holy Apostles without the holy Ghost or void of the gifts and graces of our Sauiour Christ Question from the time of his ascension till this tenth day after No we may not say so Answer ExplicatioÌ„ proofe You say true For it is euident that they were already indewed with a great measure of grace as is plainely and expresly testified in the first chapter of the Acts of the Apostles verses 13 14 15 c. to the end of the chapter And that two waies First more generally in that it is recorded that in this meane time they continuing together according to the commandement of our Sauiour while hee was yet with them gaue themselues with one accord to prayer and supplication verse 14. Secondly and that more particularly in the wise and gratious ordering of the election of Matthias to be in the roome of a twelfth Apostle in stead of Iudas who had left his place and lost his fellowship which he had externally enioyed with the rest of the Apostles as it followeth verse 15. and to the end Thus it may euidently appeare that the Apostles were not vtterly void of the holy Ghost from the time of the ascension of our Sauiour Christ till the tenth day Question How then are we to vnderstand this that our Sauiour did not send the holy Ghost till the tenth day after his ascension Answer It is to be vnderstood only concerning that most full measure of the gifts of the holy Ghost which our Sauiour did in dew them withall at that time according to his promise made vnto them before his ascension as the holy story doth sufficiently declare ExplicatioÌ„ proofe So it doth indeede For after the holy Ghost was descended vpon the Apostles and that they had the gift of speaking languages vttered the wonderfull mysteries of God to the astonishing of many sorts of strangers in their seuerall languages as the Spirit gaue them vtterance the Apostle Peter saith thus Acts 2.33 34 35 36. Since that Christ hath beene exalted by the right hand of God and hath receiued of his Father the promise of the holy Ghost hee hath shed forth this which ye now see and heare For Dauid as the same Apostle addeth further is not ascended into heauen but he saith The Lord said to my Lord sit thou at my right hand till I make thine enemies thy foote stooie Thus then we soe that we may well say that our Sauiour Christ hath by his sitting at the right hand of God as a princely Prophet sealed and confirmed and most plentifully cleared and published the holy doctrine of our saluation Yea that he hath confirmed and authorised it more firmely then it is said of the lawes of the Medes and Persians which neuer change For thogh mens lawes are sundry times repealed altered yet it is not neither shall euer be so with the doctrine of the Gospel of our Lord Iesus Christ For it shall remaine still in full strength when all humane lawes policies and decrees of mans wit shall for euer be disauthorised and dissolued Herein therefore well may we vse the words of the Prophet Isaiah chap. 8.16 that the Testimonie and the Law that is all the holy doctrine of God is most perfectly bound vp and sealed among the Disciples of our Sauiour Christ that is to say it is ratified and reserued to their vse though withdrawen and hidden as a secret from all vnbeleeuers Like also as we reade the same kinde of speech to a more particular purpose Dan. 8.26 The vision is true therefore seale it vp And chap. 12.4 Shut vp the words and seale the booke But more generally chap. 9.24 it is prophesied that our Sauiour should by his death seale vp all vision and prophesie here vpon earth The which also hee hath since his ascension sealed vp most perfitly in heauen to hide it aboue the reach of all infidells but to cause all things to shine forth more clearely to the plentifull increase of the comfort of all true beleeuers According to that of the Apostle Paul 2. Cor. chap. 4. verse 3. If our Gospel be then hidden it is hidden to them that are lost In whom the God of this world hath blinded their
Deuill is iudged to wit for the benefit and safety of all that shall truly beleeue in our Sauiour Christ Thus therefore they that will not to their benefit beleeue in our Sauiour nor giue glory vnto him exalted to the right hand of God they shall well know one day what as the Prophet Isaiah speaketh the high hand of the Maiestie of God meaneth to their seuere punishment chap. 26.10 11. A King here vpon earth as wee all know will not indure that any of his subiects shall dishonour such a one as hee hath thought good to set vp in any speciall high place and dignity specially if it bee in the next place to himselfe in the honour of his kingdome and shall we thinke that God will indure that our Lord Iesus Christ whom hee hath most worthily and resolutely set at his right hand shall be dishonoured of any creature no not of the Kings and Princes of this world and the contemner of him whosoeuer he be to escape vnpunished It is against all both reason and duty yea euen againsst common sense that any should thinke so Nay rather let vs well assure our selues as the truth will plainely informe vs that seeing our Sauiour did iustly reproue his Disciples for that they were of little faith in beleeuing in him while he remained yet in this weake and base estate of his humane nature heere vpon earth much more worthie shall wee bee of reproofe if now after his most high aduancement euen in his humanity wee should be found not onely weake in faith but euen altogether void of faith and of euery good duty fruit thereof Wherefore casting away all vnbeliefe and euery discomfort and disobedience thereof let vs settle our hearts most cōfortably to beleeue with all humblenesse of minde to submit our selues vnder the mighty hand of this our most glorious King and Sauiour Beliefe in God the Sonne who shall come from heauen to iudge both the quick and the dead Alwaies remembring The groūd of the Article that the onely way to exaltation is by this humilitie and obedience of faith which we speake of according to our Sauiours owne doctrine Luke chap. 14.11 and chap. 18.14 And as Peter the Apostle of our Lord Iesus Christ teacheth vs also 1. Epist chap. 5. verses 5 6. Verily if wee should seeke for our Sauiour Christ at the right hand of God and not trace him out by the footesteppes of his most low humiliation here vpon earth and so from his death to make his resurrection and ascension as it were for a ladder to goe vp by step after steppe we should neuer finde him there for our comfort Finally let neither any olde sort of heretikes such as the Seleucians are said to haue beene who vtterly denied this Article cause vs any way to doubt of it or to call it into the least question nor any new Vbiquitarians whether Transubstantiatours or Consubstantiatours draw vs aside either from the true sense or from the right vse and comfort of this so holy and heauenly an Article of our christian beliefe Beliefe in God the Sonne who shall come from heauen to iudge both the quicke and the dead ANd thus hauing seene what our Sauiour Christ hath done and suffered for vs heretofore and likewise what hee hath obtained for vs what he doth still for vs at the right hand of God and so will continue to doe for vs euen to the end of the world let vs now come to consider what he will doe hereafter at the end of the world for the full perfiting of all things to the full redemption and saluation of the whole Church Question What is that What will he doe How doth it follow in the Articles of our beliefe It followeth thus from thence shall he come to iudge both the quicke and the dead Answer Explication In this Article we haue to obserue these two things First the place from whence our Sauiour shall come that is from heauen euen from the right hand of God whether be is ascended And secondly we are to obserue the end of his comming which is as the article it selfe expresseth to iudge both the quicke and the dead There are diuers other things beside these to be obserued also in the through consideration of this article as we shall perceiue from the ground and warrant of it in the holy Scriptures Question What ground therefore and warrant of holy Scripture can you alledge for this article Answer We haue it in so many words well neare as it is set downe in our Creed Act. 10. verse 42. where the Apostle Peter is recorded haue said thus God hath commanded vs to preach vnto the people and to testifie that it is he that is ordained of God a iudge of the quicke and the dead This indeede is one very good and almost in expresse words a full ground of this Article Explication Wherein also let this be specially obserued of vs that the holy Apostle affirmeth that God hath commanded that it should be earnestly and diligently taught vnto his people and therefore consequently that euery one of his people that hath vnderstanding may easily perceiue that this is his duty diligently to heare and regard this doctrine of this article as well as of the rest Let vs therefore stirre vp our selues to vse all good and holy diligence in our preparing of our selues both to the preaching and also to the hearing of the same And to the end wee may consider of this holy article as fully as we haue by the grace of God gone through the former let vs hold the same course both concerning the ground and also all other points And namely concerning the ground let vs not only looke vnto such holy Scriptures The danger of not beleeuing this Article as doe more briefly mention the substance of this article but also those which doe most historically largely lay it forth vnto vs with all the holy circumstances thereof For this we are to vnderstand as a further reason to stir vp sharpen our diligence that in regard of the weightines of this article it is very often repeated in the holy Scriptures not onely in the new Testament but also in the olde though not so fully and plainely as it is here in the new Touching the old Testament that one testimony of the Apostle Iude mentioned in the new Testament where he writeth thus ver 14 15. Enoch also the seuenth from Adam prophesied of such that is so say of such as were like to Caine Balaam Core saying Behold the Lord cōmeth with thousands of his Saints to giue iudgment vpon all men and to rebuke all the vngodly among them c. This one testimony I say may be as a holy commentary vnto vs that the Church of God euen frō the beginning were made acquainted with this article of our faith concerning the last generall iudgement of God and that all the threatnings
the end Thirdly that nothing shall be able to withstand the course of the preaching of the Gospel till it shall be published in all the world according to the holy will and appointment of God for a testimony against all vnbeleeuers but to the comfort and reioycing yea euen to the honour and glory of the faithfull preachers and professours of the same This is the briefe of the first part of the answer of our Sauiour Let vs consider somewhat more fully of them to the further opening applying of them to our manifold vse and comfort In the rest we will be more short First of all our Sauiour as was said doth admonish vs to beware of the instruments of the diuell whosoeuer shall at any time goe about to peruert vs and to withdrawe our hearts from the truth of the Gospell The which as it standeth in two points to wit the truth of the Person of Christ who he is and the truth of his doctrine what it is so there want not two sorts of instruments which cease not to labour to peruert the mindes of the vnstable either way And therefore it is that our Sauiour giueth so earnest warning both against false Christes and also against false Prophets and Teachers whether seruants to the false Christes or arch heretikes and Masters of any sect contrary to the direction and doctrine of our Sauiour Take heed therefore saith he that no man deceiue you For many shal come in my name c. that is to say not onely with pretence of authority from mee but euen in effect arrogating to themselues my name as if they were the true Christ indeede These as our Sauiour the only true Christ saith shall deceiue many So that by two very forcible reasons he doth warne to take heede of all such First because there should be many of them And secondly because many for want of taking heede shall be deceiued by them But who haue beene such false Christes And who haue at any time beene deceiued by them There haue been many such among the Iewes and many also of the Iewes haue bin deceiued by such not only before our Sauiour gaue this warning but also sithence some whereof are mentioned by S. Luke in the booke of the Acts of the Apostles ch 5.36.37 one Theudas and Iudas of Galile and cha 21.38 a certaine Egiptian Of which sort more are recorded by Iosephus who writeth the Iewes storie as we may read in his bookes both of their Antiquities also of their warrs But though there were no record yet ought we vndoubtedly to beleeue that the word of our Sauiour hath beene fulfilled according to that he said Ioh. 5.43 I come in my Fathers name and ye receiue me not if another shall come in his owne name him will ye receiue And euen to this day so many as vnder the name of Christ doe seeke to draw the mindes of any from the true Christ to themselues who may iustly be in that respect called Antichrists such of whō the Apostle Iohn saith that there were many euē in his time all these may iustly come vnder the name of false Christs Yea whosoeuer doth seeke to draw away from Christ either vnder the name of Christ professedly or by promising those thinges to such as will cleaue vnto thē which none can performe but our Sauiour Christ alone they are according to the mind of our Sauiour false Christes Such false Christes and that in the highest degree are those in the East that drawe all vnder subiection to Mahomet and his Alkoran and here in the West all the Popes of Rome in their Antichristian succession who hold all to their Portuise Masse-booke c. adding detracting changing as they list the lawes ordinances doctrine of the Gospel of our Lord Iesus Christ Yea euery arch-heretike that draweth from Christ by promising safety and saluation by the imbracing of him his doctrine though contrary or swaruing frō the truth of the doctrine of Christ they may all be reckoned false Christes Such as were in former times Praxeus Valentinus Ebion Cerinthus Nouatus Arius Donatus c. of latter times H. N. and his successours great false Christes though more secret and lurking then many of the rest And thus wee may perceiue how the word of our Sauiour is fulfilled that there should be many false Christes And that infinite multitudes haue beene deceiued by them and are yet to this day none can be ignorant that will not willingly shut their eies Now beside these false Christes there are another sort of deceiuers with like circumspection to be auoided of vs as the same our Sauiour the onely true Christ of God doth aduertise vs that is to say false Prophets These we may account to be all such as are seruants to false Christes by their seruile flattery for lucres sake to set vp and aduance their power and excellencie as if all outward peace or spirituall reliefe and safety were to be found in submission and subiection vnto them and as if no other but such were worthy to haue liberty to buy or sell or liue vpon the earth False Prophets therefore are such as preach Mahomet or the Pope or H. N. or the heresie of any other to draw any to be of the sect of their Master heretike And consequently all their deceiueable doctrines must be with like care watched against and reiected as our Sauiour giueth warning ver 11. To the which end purpose our Sauiour vseth the same reasons which he had rendered before to wit the multitude of such deceiuing Prophets which come out of the bottomlesse pit by companies like locusts Reue. 9. as we may take the wicked Iesuits Seminarie Priests in these our daies for example in one kind and because as we haue experience multitudes are through their neglect of this our Sauiours admonition deceiued and peruerted by them O therfore I beseech ye let vs be yet more more carefull to seeke to know our Lord Iesus the onely true Christ the onely begotten sonne of God more perfectly then yet we haue done not onely from the holy prophesies giuen forth of him from the beginning and so from time to time but also in the accomplishment of all thinges in his conception in due time in his birth in his life in his doctrine in his miracles in his sufferings and in his whole most high exaltation euen from the graue to the right hand of God in the highest heauens the which things haue beene from the holy Scriptures in some measure for our parts faithfully opened and declared vnto you And I beseech ye to the further quickening of your diligence let vs consider that the knowledge of our Lord Iesus Christ and of his blessed Gospel is a most high and deepe mystery and of another nature then is all humane literature and learning So that we are ready to imagine too soone that we know all wel enough c wheras we ought
It is the dutie of the Husbandman to plant and sow c. Why then doth our Sauiour mention them The onely cause was for that the people in either of those times did wickedly abuse and peruert those ordinances of God As for example how the people whom the Apostle Peter calleth the world of the vngodly abused marriage in the daies of Noah Reade Genesis 6.2 The sonnes of God saw that the daughters of men were faire and they tooke them wiues of all that liked them c. This confusion of marriages betwixt the professors of the true worshippe of God and idolatours and profane persons and Athiests without care of all holy choise it is a manifest signe of the decay of all true godlinesse wheresoeuer it is Yea it is such an vndermining of it as giueth it the most speedy and dangerous ouerthrow For they that sticke not to communicate with the wicked in marriages they will haue society with them in any thing And how the Sodomites abused the good gifts of God in their inteÌ„perate eating and drinking The Euangelist Matâ—hew seemeth of pâ—rpose to vse the word trogontes which most prâ—perly signifieth to feede more like brâ—â—t beasts thâ—â—â—â—â—emblemen and in the more then brutish effects which followed vpon the same reade Gen. 8.4 5. And Ezek. 16.49 50. Behold this was the iniquitie of thy sister Sodome pride fulnesse of bread and abundance of idlenesse was in her and in her daughters neither did she strengthen the hands of the poore and needie But they were hauty and committed abhomination before me therefore I tooke them away as pleased me And 2. Pet. 2.2.6.7.8 God turned the Cities of Sodom and Gomorrha into ashes condemned them and ouerthrew them and made them an ensample vnto them that afterward should liue vngodly And deliuered iust Lot vexed with the vncleane conuersation of the wicked For he being righteous and dwelling among them in seeing and hearing vexed his righteous soule from day to day with their vnlawfull deedes So then not eating and drinking and such like things are simply condemned here by our Sauiour but onely the inordinate vse or rather abuse of them when as they are sought after in an vnlawfull manner and when the heart is so addicted to them that God is forgotten in them contrary to the admonition of God Deut 8.10 The which abuse our Sauiour noteth against those that being inuited to the Gospel of his kingdome made their excuse because Deut. 6.10 11 12 13. And cap. 8.10 11 12. one had bought a farme and must goe see it and another fiue yoake of oxen and he must goe to proue them and a third that he could not come because he was to solemnize his mariage Luke chap. 14. verses 16 c. Our lesson therefore hence must be this that if wee would not be hindred from the kingdome of God nor bee vnprepared when our Lord Iesus shall come to his last iudgement or that wee bee taken away by death before hee doe come that according to the admonition of the Apostle Paul 1. Cor. chap. 29. verses 30 31. They that haue wiues be as though they had none to wit so that they will not be hindred from Christ in that respect and that they which weepe be as though they wept not and they that reioyce that is to say vpon worldly occasions of increase of worldly wealth as though they reioyce not and they that buy as though they possessed not and that they which vse this world be as thogh they vsed it not because the Apostle saith the fashioÌ„ of this world goeth away We must take heede that wee be not like the pampered horse that will lift vp his heele against his Master as the people of Israel were for want of receiuing the propheticall admonition which Moses gaue them Deut. 32.15 What Master will retaine such a seruant as being well and liberally maintained by him will be ready to despise him And shall we thinke that God will indure that we being all fed by his prouidence shall lift vp our selues against him THese things obserued concerning the former Scripture now let vs goe forward to see what further vse our Sauiour maketh from the description of his last comming to iudgement in respect of the vncertaintie thereof to our knowledge Question How doth it follow in our text Answer It followeth in the Euangelist Matthew in the 42. verse of the foure and twentith chapter in these words Watch therefore for ye know not what houre your Master will come Explication Our Sauiour hauing shewed that the vncertainty of his comming to iudgement shall be most heauily dangerous to the world by reason of the securitie thereof because hee knew before that they will not regard his most serious admonition and warning answerable to the perill of the people of the old world in that they despised the warning which God gaue them by Noah and likewise answerable to the perill of the people of Sodome and the people of other Cities adioyning because they despised the reproofe of Lot hee doth therefore vse this admonition to his Disciples and to all that will yeelde themselues teachable that they may auoide so greeuous a perill as hee knew to bee comming toward the world for the carelesnesse and impenitencie thereof This most serious admonition and warning which our Sauiour giueth to his Church is deliuered by him two manner of waies First in more simple and plaine speech and secondly vnder diuers very lightsome and significant parables and similitudes The reason is because our Sauiour of his singular pitie which hee beareth toward vs would leaue no meanes vnattempted whereby he might induce and confirme vs in that carefull watchfull course which is necessary to be taken in this behalfe of all such as minde the way of saluation and would not be deceiued in their expectation Let vs therefore I pray ye all and euery one diligently obserue in marking and marke to obserue and obey the admonition and counsell which our Sauiour giueth vnto vs concerning the same euerlasting welfare and saluation at his comming Yea and seeing this care was necessary for them to whom our Sauiour spake while he was yet in the world sixteene hundreth yeare well neare before this time wherein wee heare our selues to be put in minde of this most graue warning let vs not now set light by it but much rather let vs so much the more attentiuely harken vnto it To the which end let vs well consider and beare in minde that which no doubt our Sauiour did most prudently consider on our behalfe and on the behalfe of his Disciples from the very time wherein he first vttered this doctrine to wit that insomuch as there shall be a generall iudgement and that all must appeare before the iudgement seate of God there is little difference betweene those which shall be found liuing at the comming of our Sauiour and those which shall be dead many hundreds of yeares
the contrary if we shall finde that our meate and drinke doe make vs drowsie and vnwilsome when we shall goe about good and holy duties and onely apt to rise from the table to play and spend our time in vanitie or to goe about some lewd practise or other then whether wee haue eaten much or little we may be sure that we haue dieted our selues very ill Such therefore is the admonition of our Sauiour concerning the first sort of dangers to be auoided not onely of drunkards but also of the more moderate persons as hinderances of our watchfulnes necessarily required to the obtaining of eternall saluation at the day of the last iudgement Now likewise the warning which he giueth touching the cares of this life doth not onely respect such as wee call earth-wormes and misers who minde nothing but the earth and are alwaies seruilely plodding thereabout and couetously seeking how they may increase their worldly pelfe or in another kinde those that through pouertie are distracted in their mindes about necessary prouision but out Sauiour speaketh likewise to those that are of a more liberall disposition warning all to take heede that they doe so limit their cares yea euen their lawfull cares in busying themselues or taking account of others in surueying of their lands in perusing their euidences of writing c. that in the meane while they be not hindered from reading the holy Scriptures of God the euidences of our eternall inheritance or from the sanctification of his holy Sabbaths c. The richer sort they are rather to take care how they may religiously husband and imploy that which they haue alreadie like good Stewards of God then couetously to hunt after more like vassalls of their owne lusts according to that more full instruction of our Sauiour Luke chapter 16. verses 9 10 11 12 13. a most excellent doctrine though the wicked Pharisies who were couetous mocked at it as it followeth in the same Text. And the poorer sorte are to quiet their mindes in the Lorde vsing their diligence and staying themselues through faith in his fatherlie prouidence according to that other most comfortable and plentifull instruction of the same our Sauiour Matthew chapter 6 from the 25. verse to the ende of the chapter Hetherto of the first part of the speech of our Sauiour recorded by Saint Luke wherein hee sheweth what are the common dangers which are to be watched against lest the iudgement of God should fall vpon vs at vnwares insomuch as be telleth vs plainely that it shall come as a snare vpon all that dwell on the face of the whole earth whosoeuer shall suffer their hearts to be oppressed with voluptuousnesse or their mindes to be snared with the cares of this life that they will not regard to seeke after the freedome of the Spirit of God that so they may haue libertie to seeke after his heauenly kingdome The second parte of the speech of our Sauiour sheweth as was saide and as it is plaine by the wordes themselues what wee are to pray for in regard of the danger which all of vs are in without watchfulnesse and prayer yea without continuall and constant watching in prayer according to that which was before obserued and as it is notably set downe by the Apostle Paul Colos 4.2 Continue in prayer and watch in the same with thanksgiuing The meaning of our Sauiour in this part of his admonition is this that wee doe continually remember in our prayers instantly to intreate the Lord our God and heauenly Father to giue vs grace that we be neuer found like the carelesse people of the world such as were in the dayes of Noah and in the daies of Lot vpon whom his fearefull iudgement fell while they lay securely in their sinnes and in the contempt of that warning which God gaue vnto them but that wee may be like Noah who beleeuing the warning of God and moued with reuerence and feare of the iudgement threatned prepared not onely the Arke but himselfe first and so escaped the wrath of God And that we may be like Lot in Sodome mourning to behold the wickednes of the world that so wee may escape when the world shall be condemned yea that we may escape all those things whereof our Sauiour hath giuen warning And therefore that in our prayers to God we be alwaies mindfull to beseech him to strengthen vs so by his holy Spirit that neither common troubles in the world by warres c. nor more proper troubles of the Church whether persecution by aduersaries or falling away of brethren or the arising of false Christes and false Prophets doe neither intice vs to imbrace any erroneous and hereticall opinion and religion nor feare vs from the profession and obedience of the truth of the Gospell of our Lord Iesus Christ And that wee continuing thus faithfull before him to the end of our liues whether we die before or liue till the comming of our Sauiour to iudgement may of his infinite mercie be for Christes sake accounted worthie to stand with comfort before his iudgement seate when as the wicked shall not be able to endure but against their wills to see him in so great glory whom they haue most vilely esteemed and most presumptuously dishonoured as if hee had beene no better then a base and contemptible man For verily like as when the traitours and rebels of an earthly Prince are found out and brought before the Iudge to be examined they are confounded and cannot without inward terrour looke the Iudge in the face so nay infinitely much more terrible shall it be to all wicked sinners and rebels against our Sauiour Christ at the day of his appearing when hee shall come in flaming fire to render vengeance howsoeuer vntill that day which they put farre from their thoughts they imbolden themselues to commit all kind of iniquitie both in life and religion without all feare or remorse Thus farre concerning the gratious admonition and warning of our Sauiour in more simple and direct speech without any parable or continued figure IT remaineth that wee doe henceforth consider how he continueth the same his most gratious and necessarie admonition vnder diuers and sondrie lightsome and familiar parables full of excellent instruction The which he doth no doubt add to the former part of his speech to the end it might take the more deepe and firme impression it being so exceedingly necessary and profitable for vs. Let not therefore that which our Sauiour seeth to be little enough to awaken and stirre vp our dull and drowsie hearts seeme too much vnto vs neither let that which hee laboureth to make lightsome and pleasant vnto vs be accounted of vs tedious and irksome to our owne further woe and smart For assuredly most extreame woe shall be to all such as will not take their warning from this so plentifull an admonition which our Sauiour doth of his aboundant grace with so great varietie of instruction inlarge
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
doues which take their flight to the holes of the rockes c as being pursued persecuted of the wicked who are fallen away from the true worshippe of God to a false and superstitious religion Whence it is that we doe necessarily affirme that the Church which is visible in the parts thereof is either true or false chaste or adulterous c. And that in the true Church some are true and kindly children and that other be hypocrites or false brethren For they that are borne after the flesh as the Apostle teacheth will persecute them that are borne after the spirit as Ishmael did Isaak euen in Abrahams house Gal. 4.29 30. And many are called but few chosen as our Sauiour himselfe affirmeth Matth. 22.14 Of the true and elect Church of God our Sauiour Christ as was touched before is the onely and alone inuisible and mysticall head giuing the life and power of true faith and godlinesse to it through his Spirit And therefore the true Church considered in her members hath sometime her honourable denomination euen from the name of Christ himselfe according as in our present text 1. Cor. chap. 12. verse 12. St. Paul saith that the naturall body resembleth Christ that is to say Christ himselfe mystically considered with his Church which is therfore called the fulnesse of him that filleth all in al things as was said before Ephes 1.22 23. Read also Acts. 9.4 where our Sauiour Christ professeth himselfe to be persecuted when they are persecuted which doe truly professe his name As for the ciuill Magistrate yea euen the King though he be called the head of the people kingdom where he beareth dominion yet is he but a member though indeed a chiefe principall member of the Church of our Lord Iesus Christ So that when the name of head is attributed to the King as we reade 1. Sam. 15. verse 17. and 2. Chron. 20.27 and Psal 110.6 it is to be vnderstoode metaphorically and not mystically and spiritually For thus to be the head of the Church both generally and in the seuerall parts it is onely belonging to our Sauiour Christ who will not giue this his glorie to any other Neither in deede can any beside himselfe performe the office and vertue of a head to the soules of the people and Church of God as may further appeare by that subiection which is required of all Kings and Rulers in the Church and to the Church in respect of Christ Psal 2.10.11.12 and Isaiah chapt 49.23 Now of the false visible Church which falsely nameth it selfe the catholike Church Antichrist is the head so acknowledged of all those that receiue the marke of the Beast as the holie scriptures doe speake that is hee is the head of so many as doe willingly submit themselues to his Antichristian doctrine and gouernement seeking spirituall life and direction with all temporall peace and safetie from him Reuel 13.11 c. And ch 17 This Antichrist the great false head of of the false catholike Church is hee that presumptuously peruerteth the true doctrine of our Sauiour Christes most holie and high office through his erroneous and heretical tyrannous and hypocriticall assertions practises and deuises For he is idolatrous in his worship superstitious in his ceremonies and prowd and tyrannicall in all his gouernement imitating or rather exceeding here in the west Church with vs the princely state and pompe of the Romane Empire which at the first was verie cruell against the Church of Christ and therefore called the first beast Reuel 13.1 c. For wheras the Romane Empire was at the first breaking forth of the Gospell notorious for putting of our Sauiour Christ the Lord of life and glorie to death and afterward for murthering of many thousands of faithful Christians both in the East and West Church the Pope of Rome called the second beast hauing craftily gotten the power of the first beast hath himselfe bene more notorious for crueltie and pride here in the west then euer the other was either in the East or West Wherevpon most iustly haue wee with the true Churches of of our Sauiour Christ and with all true Christians withdrawne and seperated our selâ—es from his most hereticall and tyrannous vsurpation Hereticall I say again t our Sauiour Christ in respect of the truth of his doctrine and tyrannous also against the gracious equitie of his spirituall regencie and gouernment Yea and beside these presumptuous also and traiterous against the iust right and authoritie of ciuill Kings and Princes touching the soueraigntie of their ciuill policie and gouernment for Christ and his Gospell And therefore also according to our most boundeÌ„ dutie vnder our Sauiour Christ we froÌ„ the first shaking off of the popish yoke of bondage haue laboured with our onely soueriegne and supreme Gouernours next vnder our Lord Iesus Christ as other Churches haue done with theirs for the correction and restoring both of doctrine and discipline from all Popish corruption and abuse to the sinceritie and truth of the word and Gospel of God and according as the right ancient and apostolike Christians haue vniuersally acknowledged obeied it eueÌ„ froÌ„ the first publishing of the Gospell so farre as they could attaine and retaine it vntil this Antichrist as a great fals Prophet as a most ambitious high Priest and as a most vsurping king had subtilly deceiued and tyrannically oppressed the world Such is the doctrine of the true Church of God concerning the vniuersalitie of it or in that it is as we vse to speak catholike so neare as God vouchsafed vs grace to collect it from the ground proportion of our text of Scripture propounded to that purpose and therewithall also according to all other testimonies of holy Scripture which giue their further light to the same But as touching the other title of the same Church of God Question Why is it called holy Answer Because it is sanctified and set a part by the holy Ghost according to the will of God the Father and of our Lord Iesus Christ that all the members thereof being so sanctified vnto God both in their bodies soules and Spirits should carefully minde holines and indeuour to leade a holy life in obedience to all the holy lawes and commandements of God according to the faith of the Gospell all the daies of our liues contrary to that prophane and vngodly disposition and practise of the children of this world Explication and proofe This in deede is the nature of holy thinges that they should altogether differ in vse from thinges common and prophane yea and in inward truth from all thinges that haue onely an outward shewe of holines and religion This holines touching both the fountaine and also the full perfection of it is onely in our one onely Lord God the Father Iohn 17. verse 11. In the Sonne Act. 4.27 In the holy Ghost Iohn 14.26 According to that threefold acclamation of the Angels Isai 6.3 Holy holy holy
and all things that we doe according to his word well pleasing and acceptable before him Answere 1. It is by reason of that infinite loue of God wherewith hee hath made vs accepted to himselfe in his owne beloued Sonne our Lord Iesus Christ whose righteousnesse and whole obedience and worthinesse faith apprehendeth yea and maketh vs one with Christ himselfe by spirituall coniunction and that according to the most gracious and fatherly good will and pleasure of GOD toward vs in the same his Sonne 2. It is also because God esteemeth it the greatest honour which we can possibly doe vnto him yea and the very ground and originall of yeelding him any true henour at all when we doe beleeue in him as being most true and faithfull of his word aboue all that the naturall sense and reason of man can possibly conceiue and vnderstand 3. Furthermore because faith onely teacheth vs the true deniall of our selues and of all trust in any thing but in God alone 4. Finally because faith is instrumentally as it were the seede yea the very life of all true obedience vnto him Faith most pleasing to God and why There might more reasons bee alleadged from whence the excellencie of faith may be discerned as will further appeare by that which followeth but we will content our selues with these for the present Explicatiō and proofe Now for the proofe of them first let it be well considered that euen as God is in speciall manner pleased to shewe mercy for mercy pleaseth him Micah 7.18 so likewise doth faith singularly please him in so much as it maketh most precious account of his mercy and doth most dutifully attend vpon the same as we read Ps 147.11 The Lord delighteth in them that feare him and attend vpon his mercy Now if we shall inquire yet further why it is that the Lord delighteth so greatly to shewe mercie to miserable and sinfull men it is doubtles for no other cause but for that infinite loues sake which hee beareth first to his owne naturall and onely begotten son our Lord Iesus Christ and then to them for his sake in whom he hath adopted them according to that which we read Ephes chap. 1.5 6. c. Secondly we may see by that which is saide of Abraham how greatly God doth account himselfe glorified of those that do truly and constantly beleeue in him For so we read of Abraham that he gaue great glory to God in that he did not doubt of the promise of God through vnbeleefe but was strengthened in faith aboue hope beleeued vnder hope c. He being fully assured that he who had promised was able also to doe it Ro. 4 18 19 20 21. And for this grace of faith all the seruants of God themselues are specially honoured graced as we may say according to that wee reade touching many particulars mentioned in the 11. ch of the ep to the Heb. from the beginning of the ch c. and as it is generally affirmed of them v. 39. All through faith obtained good report Whereas on the contrary they that beleeue not in God are charged to make God a lyar Then the which what greater dishonour can any doe to him who alone is the God of all truth 1. Iohn 5 10 And how also can they that be such more dishonour and reproch themselues For the third branch read Philip. 3 3 4 c. And here it may be wel worth the noting that as mans calling of the truth of Gods word into questiō was the beginning of mans fall from God so it pleaseth God that faith in the truth of his word promise should be the recouery revniting of man vnto God againe Finally call here againe to minde the words of the former answere Read also 2. Cor. 13 14. Gal. chap. 5 verse 6. VVhat Faith is BVt of the nature of faith wee are now in the next place to enquire further as after a iewell of speciall price and as after that which is the very staffe and stay of our soules as we haue partly beene giuē to vnderstand already Now therefore seeing faith is so excellent a grace shewe you yet more fully what the nature of it is Question How haue you learned to answere this so speciall a point Answere The faith whereby euery true beleeuer is iustified and saued is that most holy and excellent gift or grace of our spirituall regeneration and new birth wherein resteth the principall comfort of our soules here in this life The which arising from the knowledge of the glorious grace of God in the face of Iesus Christ and sweetly and comfortably reposing and resting it selfe onely and wholly vpon the vndoubted certaintie of the diuine truth and faithfulnes of Gods most gracious and free promise concerning the same our iustification and saluation by Christ yea laying sure hold vpon Christ himselfe in whom onely and al-sufficiently life righteousnes and saluation is to be found It hath furthermore many right worthy and admirable effects in the heart of euery true beleeuer Which are those so notable effects Question Answere 1. It reioyceth the heart of the true beleeuer with ioy vnspeakable and glorious 2. It imboldeneth him to make open profession and confession of his faith in the name of Iesus Christ euen in the middest of the most cruell despitefull aduersaries thereof 3. It causeth his soule What Faith is to haue good trust and affiance vnder the holy wings of the fatherly prouidēce protection of God in the most bitter tēptations trials of this life 4. It inciteth also and incourageth the beleeuer to earnest and constant prayer 5. It continually soliciteth to repentance and care of a godly life here in this world 6. Finally it is accompanied with hope and that also in a patient waiting for eternal happines and glory after this life in the kingdome of heauen That the true iustifying faith is of such an excellent nature as you haue described Explicatiō and proofe and that it worketh these so notable effects as you haue rehearsed it is euery where euident in the holy Scriptures as hath beene declared in the last Sermon vpon this point Let vs now briefly here call them againe to mind But first of all in so much as the word faith is vsed in the holy Scriptures in diuers and sundry significations it shall not be amisse for vs to set downe a note thereof And let vs beginne with this that faith is vsed sometimes to signifie the doctrine of faith as Act. chap 6 7. A great company and of the Priests some were obedient to the faith And againe chap. 13 8. Rom. 1 5 and chap. 3.31 and chap. 16 26. Gal. 1 22 and chap. 3 verses 2 5 23 and 1. Tim. verse 2 chap. 1. Paul writeth to Timotheus calling him his naturall sonne in the faith meaning to giue him this testimonie that hee was a true beleeuer according to the true doctrine of faith Read