vnderstand the words of remitting and retaining as they are here spoken of in respect of sinne Answere Sinne which is the transgression of the law of God as hath beene declared before is in the holy scriptures compared to debts the which in strict course of law euery debter standeth bound to satisfie his creditor for or else he forfaiteth the penalty of the obligation how great so euer it be To remit sinne therefore when it is referred to God it is of free grace and mercy to forgiue sinne as if it had neuer beene committed and therewithall to cancell the obligation that is to say to put away the guiltines and to stay the punishment duâ— to the forfaiture for euer On the contrary to retaine sinne is in iustice to hold the obstinate sinner guilty and to enforce the punishment due to the same by vertue of the obligation bearing full strength still to the vtter conuiction and ouerthrow of him by the iust sentence of the Iudge according to the tenure of the obligation howe great so euer the forfaiture be ExplicatioÌ„ This in deede is the meaning of these words of remitting and retaining of sinne which our Sauiour heere speaketh of as it is euident in that as was said sinne is in the holy Scriptures likened to a debt And that it is so the fift petition of the Lords prayer doeth plainly confirme Forgiue vs our debts for so is the Greeke word opheilemata as we also forgiue our debters Tois opheiletais emon Math. 6.12 and Luke 11.4 For euen wee doe forgiue euery one that is indebted to vs panti opheilonti emin Likewise in the parable of the forgiuing of the tenne thousand talents Math. 18.23 c. And in the parable of the two debters whose debts the Creditor forgaue to the one lesse to the other more Luke 7.40.41 c. These debts the Euangelist Math. calleth offences our trespasses immediatly after the Lords prayer chap. 6.14 15. paraptomata Such therefore is the most tender mercie of God our heauenly Father that hee doth most freely as touching our selues euen for our Lord Iesus Christ his sake pardon the sinnes of all that doe truly repent and beleeue the Gospell and setteth vs free both from the guiltines and also from the punishment of our sinnes both temporall and eternall like as a Creditor should free his debtor from his debt by cancelling the obligation as was touched before According to that Coloss 2.13.14 God hath quickned you together with Christ forgiuing you all your trespasses and putting out the handwriting of ordinances that was against vs which was contrarie vnto vs hee euen tooke it out of the way and fastned it vpon the Crosse c. Reade also Romanes 3.24 and chapter 3.4 and Isai 43.21.22.23.24.25 and Iob 34.31 In either of which places both Isai and Elihu doe make it a soueraigne prerogatiue belonging to God alone to take away sinnes and to say I haue pardoned I will not destroy On the contrary such is the perfect iustice of God against euery impenitent and obstinate sinner specially such as despise grace offered by the Gospell and be cruelly bent against their brâ—thren that hee will exact the vttermost farthing at the hands of all such as we read Math. 6.14.15 and ch 18.32.33.34.35 Read also Math. 25. ver 24. c. 30. And this also doth the Lord challenge as proper to himselfe in that he saith oftentimes Vengeance is mine and I will repay Rom. 12.19 Hetherto concerning the meaning of the words of remitting and retaining of sinne But now in the second place insomuch as both the forgiuenes of sinne and also the punishment of sinne belongeth properly to God and he is so minded as it is most meete that he will giue his glory to no other Isai 48.11 Question How may the remitting and the retaining of sinne be ascribed to any mortall man Answere That which our Sauiour Christ promiseth and assureth to his disciples in this behalfe is to be vnderstood only of a ministeriall seruice and not of any absolute power which he minded to giue vnto them ExplicatioÌ„ proofe It must needes be so For otherwise our Sauiour should displace himselfe and set them vpon his throne which for vs once to speake of think were most blasphemous and absurd Neither could it euer come into the thought of our Sauiour so to doe His meaning is therfore onely to assure them that while they shal according to his will and commandement either publikely preach to many or more particularly pronounce to any one whosoeuer hee be that truly repenteth remission of his sinnes whither it be at his first calling or vpon the renuing of his repentance after that he hath by some tentation fallen into any sinne and hath beene reproued censured yea though the occasion should require that he should be excoÌ„municated and cut off from the Church for the same that the sinnes of all such shal be forgiuen them according to the preaching of his Ministers and according to that most gratious promise which he hath made Ezech. 18.23.27.28.29.30.31.32 And 1. Ioh. 1.9 and ch 2.1.2 And on the contrary part the meaning of our Sauiour is that while his disciples executing their office of Apostleship shall according to his will and coÌ„mandement either publikely preach to many or more particularly vpon any speciall occasion pronounce the wrath of God and eternall condemnation against any impenitent and obstinate sinner in a iust course of disciplinarie proceeding censure that they shall accordingly perish and be damned for euer This is no other thing but that which our Sauiour had told the same his chiefe disciples of before this time though they did not then so clearely conceiue consider of it as we read Math. 16 ver 18.19 where our Sauiour spake thus concerning theÌ„ all as appeareth in this place of Iohn though by name to Peter then vpon that special occasion which was giuen by Peter our Sauiour there saying I say also vnto thee that thou art Peter and vpon this rocke Our Sauiour it may be pointing to himselfe as Ioh. 2.19 but assuredly meaning himselfe whoÌ„ Peter in the name of all the rest had professed to be the Christ the Sonne of the liuing God verse 16. I will build my Church saith our Sauiour and the gates of hell shall not ouercome it And I will giue vnto thee the keyes of the Kingdome of heauen and whatsoeuer thou shalt binde vpon earth shall be bound in heauen and whatsoeuer thou shalt loose vpon earth shall be loosed in heauen That is to say the effect shall certainly followe while Peter or any of all the rest as wee haue seene before shall either binde or vnloose open or shut the Kingdome of heauen in such sort as our Sauiour himselfe prescribeth For otherwise as our Sauiour speaketh of himself Reu 3.7 He alone hath the key of Dauid who openeth no man shutteth shutteth no maÌ„ openeth Hee reuerseth all vniust
Gospel which are the seales of all the Articles of our Christian faith And also of the Lords praier which is a principal rule of Christian praier a singular exercise of faith c. Question Which therefore first of all be the Articles of our Christian beliefe as they are in that briefe summe comprised and by the common consent of all true Churches of Christ euen froÌ„ the most incorrupt times coÌ„mended vnto vs Answere I beleeue in God the Father almightie maker of heauen earth And in Iesus Christ his onely sonne our Lord which was conceiued by the holy Ghost c. ExplicatioÌ„ proofe This summe of the doctrine of the Gospel concerning the chiefe Articles of our faith gathered out of the holie scriptures as hath bene said it conteineth an bridgement of the most high diuine mysterie of the nature of God that is to say of the incomprehensible Trinitie of persons in the vnitie of one most absolute perfect spirituall essence or beeing of the Godhead so farre as it is meet for vs to enquire or may be knowne and discerned of vs. And therwithall it setteth out vnto vs fraile creatures and most miserable sinners the free couenant of Gods diuine mercy fauour and grace towards vs. Herewithall also A briefe summe of the doctrine of the holy Gospel contained in the articles of our Beliefe it layeth forth these two things first the causes of our iustification and secondly the fruites or benefits thereof The causes are these first to speake more generally the whole Trinitie of persons Father Sonne and holy Ghost eternally consenting in the vnitie of the Godhead to elect and ordaine vs therevnto But more particularly the Father for orders sake as the efficient cause the Sonne in that hee tooke our nature and therein liued preached wrought miracles fulfilled the righteousnes of the law and at the last died for vs and rose againe c. the materiall cause The holy Ghost in that by the preaching of the Gospell he giueth faith the formall cause The small cause being the euerlasting praise of the same most glorious free grace and mercie of God Now the fruite and benefit of this grace of God towards vs beeing generally comprehended vnder this worde saluation the particulars are partly expressed Communion of Saints in one holy catholike Church forgiuenes of sinnes resurrection of the body and euerlasting life and partly they are to be collected from those that be mentioned as vnspeakable peace of conscience heere yea euen against death and hell it selfe and the immortality of the soule in heauen euen from the very time of our departure out of this life c. This summe of the chiefe Articles of our faith therefore containeth an abridgement of the Historie of all the greatest and most glorious counsels and workes of God and of his most wonderfull benefits towards vs Election Prouidence Creation Adoption Redemption Iustification Sanctification Saluation and Glorification and to these ends and purposes alike abridgement of the incarnation of the sonne of God and therewithall of the vnion of the humane nature with the diuine in one most holy person of a mediator and also of the sufferings of the sonne of God c. all of them as was said before proceeding from the infinite bountie of Gods mercie to vs most vnworthie men Of the which most great counsels and works of God it is worthily written by the Apostle Paul 1. Tim. 3.16 * Omologoumenos Confessedly oâ— by a general acknowledgement to wit of all tâ—â—e Christians Without controuersie great is the mysterie of godlines which is God manifested in the flesh iustified in the Spirit seene of Angels preached vnto the Gentiles beleeued on in the world and receiued vp in glorie Read also Rom 8.29.30 c. Those which God knew before he also predestinated to be made like to the image of his sonne that he might be the first borne among many brethren Moreouer whom he hath predestinated them also he called and whom he called them also he iustified and whom he iustified them also he glorified What shall we then say to these things If God be on our side who can be against vs c. And Ephes 3.8.9.10 c. Euen to me the least of all Saints saith the holy Apostle is this grace giuen that I should preach among the Gentiles the vnsearchable riches of Christ And to make cleare vnto all men what the fellowship of the mysterie is which from the beginning of the world hath beene hid in God who hath created all things by Iesus Christ. c. Of these most high and excellent things we will by the grace of God treat and inquire according to this summe of the Articles of our faith in the order following First of all wee will consider of some speciall ground of holy Scripture whence euery article or point of our faith may be warranted and from whence also the right sence meaning thereof may be interpreted and opened For the word of God contained in the bookes of Canonicall Scripture the which God himselfe hath giuen and authorized for the instruction of his Church it is the onely certaine and vndoubted ground and foundation of faith And therefore also it is our bounden dutie to yeeld it the honour of teaching and confirming euery truth of God from the sacred testimonie and witnesse thereof And thus we read how in matters of faith the Scripture referreth it selfe to the Scripture the latter to the former Luke 24. verses 25.26.27 and verses 44.45.46.47 And before this in the 22. chap ver 37. Reade also Acts chap 26. verse 22. and 1. Corinth 15.1.2.3.4 and 2. Pet 1.19 And verily it were too great sluggish a folly for any to content themselues so with any briefe abridgement that the originall copie wherein is the more full and perfect declaration of all things should be neglected A man will not doe so with his seuerall Deeds and more large writings shewing the conueiances of his landes for any briefe extent or suruey which hee hath taken of them And shall we be more vnwise concerning the grand euidence of our saluation Nay rather as great landed men by how much they see by a short viewe that their possessions are very ample c. they will make the more reckoning of all their auncient Court-rouls or Charters c. So let vs by all meanes prouoke ourselues notwithstanding any other testimony to make our principall and most precious account of the authenticall and diuine records of God And that not onely for the points themselues which concerne our faith but also for the right vnderstanding of them and for all holy circumstances belonging to them For in this respect the holy Scriptures are so necessarie that without them wee should not by the shortnesse of our Creede heare of many points necessarily to bee bee beleeued of vs for our holy instruction and comfort And they that are mentioned could not without the holy
al the children of God as if the holy Apostle should haue spoken thus Maruel not at this that I say all the enemies of God shall be subdued vnto him for euen the Son of God himselfe in that he is man yea in that being both God and man and bearing the office of the Mediator he shall in regard of the same his office willingly submit himselfe vnder God as to his head 1. Cor 11 3. though he shall neuertheles for that but rather more gloriously rule and raigne ouer vs as our head to our infinite benefit Eph 1.22 and ch 4. 15. Colos 1.18 and ch 2 19. And thus may we perceiue that the cleare manifestation of the subiection of our Sauiour such as it shall be containeth a most sure ground of perfect comfort to vs insomuch as we shall at that time and thenceforth for euer continually behold and enioy the most blessed presence of our Mediatour by whom wee being once reconciled and vnited to God our heauenly Father shall by him and vnder him bee held in so sweete a bonde of subiection to ou◠God that we shall neuer haue any minde to lift vp ourselues against God or at any time to withdrawe our dutifull obedience and seruice as in Adam out first Father all of vs did and are still of our selues alwaies apt so to doe But yet one thing more remaineth concerning this great point of our faith Quest What doth Saint Paul meane when he saith that our Sauiour shall be subiect to the end God may be all in all Is it his meaning that then our Sauiour Christ shall cease to be any longer Christ and that hee shall lay aside his humane nature c. Answer Far be it from vs once to admit any such thought The meaning of the holy Apostle is that by the subiection of our Sauiour which he speaketh of the diuine Maiestie of the Godhead both Father Sonne and holy Ghost shall be so clearely manifested that the bright glory thereof shall not onely infinitely excell the glory of all other creatures but euen the humanitie of the Sonne of God himselfe So that though our Sauiour Christ shall retaine his eternall glory euen in that he is the head and mediator of the Church yet the perfection of all glory yea euen touching our redemption iustification sanctification and glorification shall be ascribed to the Deitie both Father Sonne and holy Ghost by whom we were with one most holy consent eternally elected and chosen and through whose grace toward vs and the whole Church the Father did send the Son in due time to take the nature of man by the holy Ghost and so to obtaine this high grace to be the Redeemer and Sauiour of men Explication This is indeede the holy meaning of the blessed Apostle so farre as wee in our weakenes could attaine to the glimse at the least of so high a mysterie The which doubtles neither wee nor any other shall be able fully to vnderstand vntill the time come that wee shall knowe as wee are knowne as the some Apostle speaketh and that we see it fulfilled before our eyes in the blessed season appointed of God Hitherto of the comforts of faith arising vnto vs from the sitting of our glorious Lord Iesus Christ at the right hand of God the Father almightie NOw let vs come to the vse of the same comforts touching those fruites of obedience and thankes which we stand bound to yeeld vnto God our Sauiour for the same Question Which are they Answer To speake more generally As all the fruites and benefites of our redemption are by this last and highest degree of our Sauiours exaltation most comfortably sealed vp and assured vnto vs and to the whole Church for euer so are wee in euery respect both of his princely prophesie and also of his royall Priesthood and k ngdome exceedingly to reioyce and comfort our selues in him as in an al sufficient Prince and Mediatour of our eternall redemption and saluation And accordingly with the greatest chearefulnesse of soule and spirit that may be to yeelde him all the duties of the greatest loue reuerence and obedience that we can possibly attaine vnto Explicatiō proofe It is indeede most reasonable and meete that it should be so as euery one must needes acknowledge in his heart though wee should say no more For seeing hee is a most high and holy Prophet wee are to reioyce in him more then euer the people of Israel did or might lawfully reioyce in Moses though he was the blessed instrument of God to deliuer them out of that heauie bondage of Egypt wherein they had beene a long time sore oppressed And more then any other of the same people might afterward reioyce in any other of the holy Prophets though God made them to bee as Fathers vnto them and as the horses and chariotes of Israel according to that which one of the Kinges acknowledge concerning the Prophet Elisha 2. King 13. verse 14. Seeing he is a royall high Priest it is our dutie to take more ioy in him spiritually then all the sweete perfume and all the glorious garments of Aaron or any other of the high Priests of the lawe could yeeld outwardly to those that beheld and sinelled to the same Exodus 28. Psal 133. Seeing he is the King of Kings The Duties and so crowned of God in the Lighest heauens we ought to reioice in him with ioy infinitely exceeding the ioy which the people tooke at the anointing and coronation of King Salomon heere vpon earth though at the blowing of the trumpet all of them said God saue King Salomon and piped with pipes and reioyced with great ioy so that the earth rang with the sound of them 1. Kings chap. 1. verses 39 4◠And hereunto we are in speciall manner exhorted by the Spirit of God in the Song of Songs in that sweet allegorie borrowed from the same anointing and crowning of King Salomon in that he was a type of our Sauiour Christ chapter 3.11 For Come forth ye daughters of Sion saith the Church and behold King Salomon that is our Salomon the great King of the whole Church both in heauen and in earth with the Crowne wherewith his mother crowned him in the day of his mariage and in the day of the gladnes of his heart But this beholding must be with the eye of faith for otherwise we cannot pierce so high as to see the glory of the coronation of this our Salomon whom we now speake of Thus I say more generally wee are to reioice with ioy vnspeakeable and glorious in respect both of his princely Prophetship and also of his kingly high Priesthood and Kingdome though with our naturall eyes as the Apostle Peter saieth we doe not see him And this is the next and most immediate duty which doth kindly follow vpon the former doctrine For insomuch as there is so great a ground or Sea full of comfort what may more aptly
of our Lord Iesus Christ being the first in iudgement for their clearing shal thenceforth sit as it were vpon thrones with our Sauiour Christ to iudge the wicked According to that which we reade first concerning the twelue Apostles Matth. 19.28 29. And then more generally concerning other Christians 1. Cor. 6.2 3. and Reuel 2.26 27. and chap. 3 21. Thus then euen the very expectation of the comming of our Lord Iesus Christ to iudgement may iustly be very comfortable according as the Apostle Paul calleth the hope of this time a blessed hope Tit. 2.13 And whenas euen the first comming of our Sauiour into this world in his taking of our nature was comfortable in the hope of these blessings though the hope was more remote as we may say then much more comfortable may they be now in that the hope is more neare as wee may well vnderstand from that saying of the Apostle Heb. 9.28 Christ being once offered to take away the sinnes of many shall appeare the second time to them that looke for him without sinne vnto saluation Now therefore seeing the expectation of the comming of our Lord Iesus Christ to iudgement is thus comfortable in that he that shall be our Iudge will be our Sauiour and so much the rather by how much the day draweth more and more nearer it must needes follow that the comming it selfe shall be most comfortable of all to so many as shall at that day be found faithfull Question But in what respects shall it be so Answer This is euident from the due consideration of the ends of the comming the which haue beene alreadie for the most part mentioned to shew the comfort of the expectation of him in respect of the same his comming Explication They haue been so indeede For whereas the accomplishment of the iudgement which shall be consisteth partly in the remouing of all anoiances and hinderances of the happinesse of the elect children of God for euer and partly in the conferring of all good things in full perfection both for measure and also for the perpetuitie of them These good things haue beene more fully rehearsed and the euill things haue beene somewhat touched But it shall not be amisse for you to make a briefe rehearsall of either sort that vpon a new occasion wee may make some further supply of that which is yet wanting Question Which therefore are those ends for the which our Sauiour will come to execute his last iudgement Answer The good things which he will then conferre and bestow vpon his Church in full perfection for euer shall be these First the eternall redemption and saluation both of the bodies and also of the soules of all the elect of God Secondly the renewing both of the heauens and of all the earth according to the promise of our Sauiour wherein shall dwell righteousnesse for euer Explication proofe These indeed are the good things in their seuerall kindes which shall at that day be conferred bestowed vpon all the whole Church of God as we may call to minde from the 8. chapter of the Epistle to the Romans alledged before and Reuel 21.1 2 3 4 5 6 7. And then further 9 10 c. According also to that which we reade Acts 3.19 20. And 2. Pet. 3.12 13. Question Now which are the euill things or anoyances of the Church of God which our Sauiour will at his second comming vtterly suppresse and abolish so as they shall not anoy his Church and people any more Answer At that day our Sauiour will vtterly subdue and suppresse euery cruell Antichrist and Tyrant from off the earth yea and all the Diuells with Sinne Death and Hell that they shall thenceforth neuer haue any more to doe with any of the faithfull whom he will perfectly redeeme and saue out of all their hands Explication proofe That our Sauiour will then vtterly thus suppresse these aduersaries to the welfare and saluation of the Church it is plentifully testified 2. Thes 2.8 The Lord will consume the man of sinne with the Spirit of his mouth and abolish him with the brightnesse of his comming Yea so as it followeth in the same place that no power or craft of the diuell shall be able any longer to vphold him And this being spoken of the chiefe Antichrist much rather shall euery other be cast downe Reade also Reuel 18.1 3 c. And chapter 19. verses 20 21. And chap. 20.10 The Diuell that deceiued them was cast into a lake of fire and brimstone where the beast and the false Prophet shall be tormented euen day and night for euermore And chap. 21.4 But as touching the godly God will wipe away all teares from their eyes and there shall be no more death neither sorrow neither crying The Duties neither shall there be any more paine for the first things are passed But as it followeth verse 8. the fearefull and vnbeleeuing the abominable and murtherers c. shall haue their part in the take which burneth with fire and brimstone which is the second death So then as the holy Apostle St. Paul writeth 1. Cor. 15. at that time shall be brought to passe the saying that is written Death is swallowed vp into victorie O death where is thy sting O graue where is thy victorie The sting of doath is sinne and the strength of sinne is the law But thanks be to God who hath giuen vs victorie through our Lord Iesus Christ And well also may it be said then according to that Isai 25. verses 1 4 8 9. O Lord thou art my God I will exalt thee c. Thou shalt destroy death for euer c. Lo this is our God we haue waited for him and he hath saued vs c. For this day shall to the godly infinitely exceed all the ioy of the deliuerāce of the people of Israel out of Egypt or of their return out of their captiuitie in Babylon c. Such therefore and so great euen aboue all estimate is the vse of this Article for the comfort of faith NOw let vs examine likewise of how great vse it is to make that most mightie challenge of speciall fruits of obedience which if doth as it were with the exceeding lowd and shrill blast of a trumpet call and cry out for at our hands to the end we might be sound meet partakers of so inestimable comfort for the present and both of comfort and aduancement at the last day euen for euer and euer For herein the holy Scriptures are very frequent and often and therewithall exceeding earnest as the diligent Reader cannot but he must easily perceiue and as we by the grace of God will henceforth indeuour in a good part to make it euident that it is so by calling to minde those things which we haue obserued in this behalfe Which therefore as wel as you may remember are the duties which haue beene shewed out of the holy Scriptures Question to belong
ought to be the estate and condition of euery true Church of Christ throughout the whole world This Church of God therefore generally considered is but one as the Apostle sheweth by the similitude of the naturall bodie the which though it haue many members is yet but one bodie Song of Songs ch 6. v. 8. And Ioh. 10.16 Now whereas there are diuers kindes of bodies First naturall such as euery man carrieth about him now Secondly spirituall such as the faithfull shall haue indued with far more excellent gifts at the resurrection from the dead 1. Cor. 15.44 Thirdly politike bodies such as are ciuill corporations whereof the King of the Nation is the head in a borrowed sense or metaphorically 1. Sam. chap. 15.17 Fourthly Mysticall bodies as for example the Churches of God spiritually vnited to our Sauiour Christ the onely immediate head and vitall quickener and gouernour thereof Hence it is the more manifest what manner of body the Church is by how much the similitude wherevnto it is compared is more distinctly expressed So then the Church of God to speake generally as we began to say is but one mysticall and spirituall bodie how many members soeuer it haue being considered either in particular Churches whether nationall as wee vse to speake or in cities or in country townes and villages or whether it be considered in regard of singular persons and therefore is called Catholike or Vniuersall Furthermore it is so called not onely to note thereby the calling of the Gentiles to the fellowship of the faith and couenant of Gods grace with the beleeuing Iewes who from the time of Moses were the onely peculiar people of God aboue all other of the Nations Ephes 2.16 and 3.6 but also to the end that vnder this name of catholike or vniuersall might be comprehended the whole number of the elect whomsoeuer God hath ordeined to saluation from the beginning of the world to the end of the same as well such as be called alreadie as such as are to be called in euery age of the world and the same also out of euery nation farre and neare and out of euery estate and condition of people noble or vnnoble rich or poore learned or vnlearned young or olde man or woman and all according to the free grace of God without respect of person Yea the Church hath this generall name giuen vnto it that it might not onely comprehend that part of the Church which is called the militant part here on earth but also that part which is alreadie partly and in some measure triumphant in heauen According to that which we reade Ephes 3.15 God is the Father of the whole familie in heauen and in earth Reade also chap. 1. verses 9 10 11. And Colos 1.19 20 21 22. Heb. 12.22 c. And Gal. 4.26 This then is that which the holy Apostle saith in our text that in the one only body of the Church of God here on earth both Iew Gentile bond free c are conteined as the seuerall members thereof The which as was said we may proportionably extend to the whole Church most generally taken that all is but one c. Reade also Acts 2. verse 39. The promise is made to you and to your children and to all that are a farre off euen as many as the Lord our God shall call Likewise Ephes 2.13 c. And Gal. 3. at the end of the chapter And Colos 3.11 Neither Grecian nor Iew circumcision nor vncircumcision neither Barbarian nor Scythian neither bond nor free none of them are excepted from hauing their part in Christ either because they are of this or that nation of this or that condition and calling c. Reade also Acts 10.34 35. Of a truth saith the Apostle Peter I perceiue that God is no accepter of persons But in euery nation he that feareth him and worketh righteousnesse is accepted with him And Reuel 5.9 Thou hast redeemed vs to God by thy blood out of euery kindred and tongue and people and nation c. And chap. 7.9 I beheld saith Saint Iohn and lo a great multitude which no man could number of all nations and kindreds and people and tongues stood before the throne and before the lambe clothed with long white robes and palmes in their hands c. And verse 14 c. These were they which came out of great tribulation c. This vniuersality of the Catholike Church is according to the ancient promise of God made to Abraham that in his seede all the nations of the world should be blessed It is also according to that more ancient and propheticall prayer of Noah Gen. 9.27 God perswade Iapheth that he may dwell in the tents of Shem. And yet before that according to that most ancient promise of God euen from the beginning of the world Gen. 3.15 The seede of the woman shall breake the Serpents head Yea God as a most prouident Father knowing that fraileman would fall into sinne and so be the iust cause of his owne miserie and ruine it pleased him of his infinite goodnesse and mercie in the secret of his owne counsel and purpose to ordaine him a remedie euen before the foundations of the world were laid 1. Pet. 1.20 Herein therefore God hath dealt with mankinde after the manner of wise and louing Parents who knowing that their young children are subiect to burning or skalding c will alwaies haue some thing prepared afore hand which may be ready with them to helpe at any time of neede Yet that which man doth vpon an vncertaine feare God did of certaine knowledge without any doubt what would ensue By reason that the Church is thus Catholike and vniuersall in the generall acception of it therfore is it made a matter of faith not that we should beleeue in the Church but because it is to be beleeued of vs according to the holy Scriptures that God hath such a Church as may iustly be so termed And because also it is so firmely founded established in our Sauiour Christ according to the most sure stable counsel of God that nothing no not the gates of Hell shal euer be able to preuaile against it Mat. 16.18 Read also Ps 125. and Ier. 33.17 18 c. to the end of the chapter Moreouer 2. Tim. 2.19 The foundation of God remaineth sure and hath this seale The Lord knoweth who are his c. And that this vniuersall Church consisting both of Iew Gentile is founded vpon our Sauiour Christ it is euident Ephes 2.18 For as the holy Apostle saith there wee both that is both Iew and Gentile haue through him an entrance vnto the Father by one Spirit And verse 22. In whom we are also built together to be the habitation of God by the Spirit By the Spirit saith the Apostle and that also through faith to remoue all conceit of any bodily commixtion or confusion of the Church or members thereof with Christ bodily and likewise to
shew that the spirituall vnion is only by an inward effectuall operatiō in the seueral mēbers not by any infusiō of the essence of the godhead into thē Furthermore by reason that the Church in the generall acception of it is catholike and vniuersall it is said to be inuisible and not a matter of sight seeing it is both in time exceeding any mans age and in place for the present so farre distant touching the particular members as one end of the earth is distant from the other And not onely so but also because touching that part of it which is triumphant it is as far remoued frō the whole earth as the heauens are in height extended and stretched most high aboue it Qu. But is the Church of God here vpon earth no way visible An. Yes if wee speake of the Church in regard of the particular assemblies and congregations of it in such places times and ages as it pleaseth God to make it visible and apparant by such externall notes and markes as hee hath giuen to make it knowne by Explicatiō proofe Question It is true as experience hath proued heretofore as it doth at this day manifestly confirme the same in many congregations and assemblies of people the name of God be infinitely blessed and praised for it But which are those outward markes whereby the Church of God may be thus visibly discerned Answer They are these First the publike profession of the name of Christ in the hearing and obeying of his Gospel preached among them Secondly publike prayer and calling vpon his name Thirdly the open and publike vse and celebration of his Sacraments Finally the right and publike vse and administration of the spirituall censures of that Church discipline which our Sauiour hath commanded Explicatiō proofe They are so indeede For wheresoeuer we or any other shall see these ordinances of our Sauiour Christ in vse according to his word and commandement there are wee to acknowledge the Church of God to be in the seuerall assemblies thereof And we for our parts are to ioyne with them in the same as it is the dutie of all true members of the Church of Christ According to that we reade Acts 2.42 that the Christians once baptized continued in the Apostles doctrine and fellowship and breaking of bread and prayers And therefore is the Church considered after this sort in the particular assemblies and congregations of Christians both Ministers and people thus obedient to Christ in the true profession of his name and exercise of his holy ordinances called the pillar and ground of the truth 1. Tim. 3.15 Therefore I say is it so called because resting staying it selfe wholly vpō our Sauiour Christ his word it doth hold forth the same and defend it both for the sound instruction edification and comfort of it selfe and of those that are yet to be called and also for the euiction and ouerthrow of all contrarie heresies But not for that it hath any power at all to come and command what new doctrines and deuises it list as the Church of Rome presumeth to the snaring of mens consciences and to the aduancement of ambitious Pastors c without the warrant of Gods holy word rightly vnderstoode and interpreted according to that entier harmonie and concent which it hath in and with it selfe And touching the ordinances of our Sauiour before expressed reade Mat. 28. where as wee know well our Sauiour hath commanded his Apostles to teach and baptize yea to teach his Church to obserue all things whatsoeuer he hath cōmanded them Yea all things so as nothing else is to be thrust vpon his Church And answerable to this is that of the Apostle Paul 1. Cor. 11.20.23 where he professeth his conscionable regard of deliuering nothing to the Corinthians which he had not receiued of the Lord. And concerning Church gouernment the censures therof we haue the commandement of our Sauiour Matt. 18.17 Tell the Church And likewise the practise of the Apostles in the Acts of the Apostles according to the same commandement of our Sauiour and that with a most streight charge that it should be continued vntill the appearing of our Lord Iesus Christ 1. Tim. 6.14 Neuerthelesse this must be considered with all that euen in these assemblies which are to be accounted visible Churches of God sometimes in some places these ordinances of our Sauiour Christ are more purely entirely obserued then at other times in some other places as we haue the Church of Iuda Israel for example of old And as we finde it to haue fallen out from time to time euen to this day And therevpon we doe iustly call and account some Churches better reformed then other and these or these more corrupt and declining or at the least more defectiue and wanting then the rest Quest But hath God no Church at all but where these outward notes or markes are visibly to be seene and discerned An. If there be none of them apparant and in vse there can be no visible Church of God to the view of any mortall eye neuerthelesse there may be and oftentimes are in the times and places of greatest corruption or desolation where visible Churches haue been many true though vnknowne members of the inuisible Church of God Explicatiō and proofe It may well be so indeede Like as in the true visible Churches many of them that make an outward profession are no true members of the Church but verie hypocrites though they be externally in the bosome of the Church For as the Apostle Paul saith he is not a Iew which is one outward neither is that Circumcision which is outward in the flesh But he is a Iew which is one within and the circumcision which is of the heart in the spirit not in the letter whose praise is not of men but of God Rom. 2.28 29. So may wee say of baptisme and of the whole profession of christianitie as touching those that make nothing else but a bare outward profession And contrariwise according to that which was answered we may truly say that where there is not any true publike and outward profession of religion yet may there be some true worshippers of God true mēbers of the true and invisible church of God as we may take those daies wherein the Prophet Elijah liued for an example For although he could not comfort himselfe in the beholding of any true visible face of a Church in Israel while wicked King Ahab reigned but thought himselfe to be as one left alone yet God had in secret reserued to himselfe seuen thousand that had not bowed the knee to Baal And Reuel 12.6 the Church is said to flie into the wildernesse where she hath a place prepared of God that she might be fed for a certaine season to the end she might auoid the extremitie of affliction And in the most excellent song of King Salomon shee is compared to the
succour mighty and effectuall for the defence of his people For the proofe whereof consider that which wee reade Psalme â—0 and Psalme 21. Heere call to minde againe Psalme 89.15 c. and Psalme 144.15 Blessed are the people whose GOD the Lord is Wherevpon also iustly is the exhortation made vnto all the people that they would reioyce in him Psalme 66.1 c. and 67 4. and 68 32. yea many Psalmes together following after the 95 Psalme The experience of this comfortable fruite of faith is testified in the holie Scriptures both generally and particularly Our Fathers trusted in thee saith the Prophet Dauid they trusted in thee and thou didst deliuer them They called vpon thee and were deliuered they trusted in thee and were not confounded Psalme 22 4. 5. And more particularly concerning himselfe In the Lord doe I put my trust how say ye then to my soule flee away from your mountaine as a little bird to wit as one chased away as easily as a silly bird is scared from place to place Psal 11 1. And Psalm 18.16 17. Likewise Iehoshaphat and Hezekiah godly Kings of Iudah they trusted in the Lord and prayed vnto him and they were deliuered from their mightie aduersaries 2 Chron 20 20. and chap â—â— The Lions also did not hurt Daniel because hee beleeued in his God Dan chap. 6.23 According to the comfort of the same experiments iustly may we hearken to the generall incouragement of the same the holy Scriptures of God such as we may read Psal 31.24 All ye that trust in the Lord be strong and hee shall establish your heart And Psal 37 3 4 c. and 55.22 Read also Heb. 13.5.6 And consider that God hath bound his holy promise with an oath that hee might thereby helpe the weakenes of our faith chap. 6.17.18.19 Yea this comfort may wee haue in our greatest afflictions that the Lord will not leaue vs. Prou. 24.16 and Rom. 8.28 There are many comfortable testimoâ—ies euery where in the holy Scriptures to this end Great therefore is the generall comfort and benefit of faith in one onely true GOD euen one onely in his diuine nature and essence as hath beene prooued before And yet one thing more let vs obserue heere the which may be of good vse for afterward and that is this Whereas wee doe generally ascribe all comforts to beleefe in GOD as hee is one onely in nature wee doe not exclude the Trinitie of Persons For faith in the vnitie of the Godhead and fâ—ith in the Trinitie of Persons it is all one and the same faith and the comfort of both is one and the same comfort So that as a learned Father saith well * Grego Nazaaâ—z Ou phihano to en noesat caâ—tois triâ—i perâ—â—â—mpomat Ou phthano ta tria dicâ—em carets to en anapheromai I cannot thinke of the vnitie but the brightnes of the Trinitie shineth about me neither can I distinguish the Trinitie but my thoughts doe send me to the vnitie Onely for orders sake and to make the doctrine of faith and the manifold instructions thereof more plaine wee take the occasion heere to gather the comforts of faith as they are in the holy Scriptures rehearsed vnder the name of God indefinitely and without distinction of person as afterward wee shall likewise by the grace of GOD obserue the comforts which bâ— ascribed to faith as it beleeueth distinctly in euery person yet so as it continually looketh to the vnitie of the Godhead without all distraction or diuision of the minde The like is to bee considered concerning the duties But before wee come to them let vs more particularly examine the comforts of this principle of our faith in one onely true God in that hee is the eternall and almightie the most wise and gratious Creator Gouernour and Preseruer of all things the most righteous Iudge of all men c. according to the seuerall titles belonging vnto him Question ANd first what is the comfort of this that the Lord our God is Iehouah the onely eternall and euerliuing God in whom wee liue and moue and haue our beeing as the Apostle Paul teacheth Act. 17.28 Yea that he is in his diuine nature a most holy GOD What I say is the comfort of this The comfort arising from hence is this that the same our God who hath giuen vs a beeing and life Answer and mouing who also is the father of our soules and spirits will no doubt preserue and maintaine vs in this life according to his owne good will and pleasure against all aduersarie power whatsoeuer Yea more then this that hee will sanctifie vs to himselfe and effectually accomplish all the holy promises which he hath made to his whole Church and to euery true member thereof concerning a most happy and gâ—orious estate after this life euen for euer and euer So indeed the Lord himselfe assureth his people fâ—om this his name Iehoua as we read ExplicatioÌ„ and proofe Exod. chap. 6 2 3 4 c. Wherevpon also the Church of God praieth against the enemies thereof that they may be so confounded in their wicked enterprises that they may know by experience that God who is called Iehoua is God alone euen the most high ouer all the earth Psal 83 16 17 18. Read likewise Psal 31 14 15. I trusted in thee ô Iehouah I saide thou art my God My times are in thy hand deliuer mee from the handes of mine enemies c. And Psal 68 verse 4. Exalt God in his name Iah and reioyce before him For according as hee is in himselfe eternall so it pleaseth him to bee our God for euer and euer Psal 48 14. And Psal 102 verse 24 c. euen to the ende of the Psalme The eternitie of the Church is lincked with the eternitie of God by vertue of the most gracious and faithfull promise of his couenant And Psal 111 â— He hath coÌ„manded his couenant for euer holy and fearefull is his name Finally as our Sauiour Christ hath testified Matth. 22 33. God is not the God of the dead but of the liuing hee therein assuring the faithfull of their immâ—rtalitie with faithfull Abraham and that euen from the faithfulnesse of the immortall God And that God being in himselfe most holy wil sanctifie his people it is euideÌ„t by his ordaining sanctifying of his Sabbath euen from the beginning Gen. 2 verses 2 3. And Exod. 31 12 13 14. And Ezek. 20 12. God calleth it a signe betwixt him and his people that hee doth sanctâ—fie them Yea and it is a speciall meanes of sanctification to all such as doe religiously sanctifie it by the exercise and practise of the holy duties of Gods worship Reade also Hab 1 12. Psal 22 3 4 5. And the praier of our Sauiour Christ Iohn 17 verses 17 18 19. Sanctifie them with thy truth thy word is truth c. All is very comfortable The comfort of faith in Gods almightie power and in this
of the beginning to the last accomplishment of the same The inuisible Angels therefore and so likewise the inuisible heauens must be in that space created or else they should be to our knowledge no creatures For wee haue no warrant of any creation but of this one which God hath of his mercy reuealed to his Church by his faithfull seâ—â—ant Moses Neither can there any sufficient reason be alledged why any one of the Creatures should preuent the time of the vniuersall creation of the rest For God the Creator of all to be blessed for euer he both is and was from before all beginning most perfect and intire in himselfe without any creature whatsoeuer lacking nothing either for necessitie of his beeing or for happinesse and delight or for most high glory and maiestie therein c. aboue all that can enter into the conceite of man yea aboue all that the holy Angels can conceiue Read Iohn ch 17.5 and 1. Tim 6.16 What reason therefore may we haue why wee should goe about to fancie any creation before this that Moses by the coÌ„mandement of God doth certifie vs of Verily no reason shall be found worthy the mouing of one step as a man may say to seek after it it shal be but as the catching at a shadow c. Now that the holy Prophet of God Moses doth write expressely of the Angels it is euident euen immediatly after the historie of the Creation so soone as Adam and Eue were fallen away from the Lord. Gen 3.24 For vnder the name of Cherubims hee noteth the Angels as it was familiar to the Israelites for whose instruction first of all he wrote insomuch as they were to them in the Tabernacle of God representations of the Angels attending the presence of God among them Exod 25 18 c. 22. ch 26.13 Read also Psal 18.10 and Ezek. ch 10. But that Moses doth yet more plainely write of the Angels yea euen in his first booke in such sort that it may appeare that the seruants of God did vnderstand this part of Gods creation read Gen 24.7.40 and Chap 28.12 and chap. 31.11 and chap 32.1 2. and chap 48.16 Albeit in this last place now cited and also in the first of them wee are to vnderstand them prophetically of him that is the prince of all Angels Christ the Sonne of God As though Abraham and Iaacob should haue said That great Angell by his seruants the Angells will goe with yee and deliuer yee and prosper ye c. Yea and that long before this the Church of God was possessed with this part of the doctrine of creation it is euident by the Testimonie of the Apostle Iude who affirmeth planly and vndoubtedly that euen Henoch the seuenth from Adam prophesied of the comming of the Lord to the last iudgement with the thousands of his Saints or rather as it is in the Text with his holy thousands to wit of his Angels according to that which our Lord Iesus Christ said concerning himselfe Mat 25.31 The like is to be obserued concerning the ancient knowledge and faith of the inuisible heauens according to that Gen chap 38.17 where after that Iaacob had seene a vision of Angels c. This is the house of God saith hee and the gate of heauen He taketh his comparison no doubt from the inuisible heauen aboue the top of that ladder wherevpon he saw the Lord to stand Of these heauens had all the faithfull Patriarke the promise of God vnder the signe of the earthly Canaan as the Apostle to the Heb doth assuredly confirme vnto vs. chap 11. v. 8.9 10.13.14.15.16 They looked for a heauenly Citie that is for heauen it selfe whose builder and maker as the Apostle saith is God These heauens are that habitation or dwelling place which so many of the Angels bereaued themselues of as from the beginning fell away from the Lord Iude. v. 6. And Henoch mentioned before was knowne to be taken vp by the Lord euen in that young age of the world into these heauens Gen. 5 24. So that throughly waying all things we may iustly conceiue that the doctrine of the Creation euen touching these points was known and beleeued in the church of God from the beginning of the world It is true indeed that Moses doth not at the first so distinctly speake of them because in the wisdome of the holy Gho he hasteth to those things which doe more immediatly concerne our selues Neuertheles as was truly answered that which he himselfe writeth afterward and as we may adde further that which we read in other plaâ—â—s of the holy Scriptures though writteÌ„ by the appointment of God in times more or lesse remoued from the daies of Moses they are so many testimonies that this point of doctrine was known and beleued in the church of God from the beginning Such places as we may take for instance Iob. chap 38. where the Lord himselfe speaketh of the Angels whom he calleth the children of God as hauing their beginning at the same time when the foundations of the earth were laid and when the starres of heauen were created c. And of the inuisible heauens that which we reade Neh. chap. 9.6 and 1. King 8.27 where King Salomon calleth them the heauens of heauens and Ps 68.18.33.35 Ps 148.1.2.3.4.5 Where they together with the Angels are expresly named among the other creatures And yet more fully in the New Testament as hath bin mentioned before in so much as the creation of all invisible creatures is ioyned arme in arme as it were with the creation of those that are visible Col 1.16 Luk 2.14 And Acts chap 1 9 10 11. and chap 7 55 56. 2. Cor 12 2. Heb. 7 26 chap 8.1 Wherefore from these after testimonies we are to holde that Moses as we may truly call him the first Canonical and fundamentall writer of all holy writ did set downe the ground of our present doctrine euen from the beginning of his writing For doubtlesse there is no other doctrine not onely of creation but also euen of redemption which yet was more leisurely opened to the full in the Church of God in any or all of the latter Scriptures the entyer ground and as it were the seede whereof was not laide by Moses in his writings which are as the first originall ground of all the holy Scriptures God euermore by his Spirit directing all his Prophets to looke backe and to haue their reference to him c. The latter alwaies to the former and the former to him whom God made the formost of all that is to Moses vnto whom our Sauiour Christ himselfe appealeth for proofe against the abuse of marriage that it was not so from the beginning Thus much for the time of the creation of the invisible heauens where the Angels stand in the presence of the maiestie of God and for the time of the creation of the Angels themselues Question Now what manner of creatures were they created Answere
bene in so much as it was couered with most thick darknes in the former part of the first day and yet still remained rude and couered with the deep waters vntill this third day Wherfore as the creation of the visible heauens are noted by the spreading of them out so this clearing and drying of the earth is reckoned for the creating and making of it for the vse of habitation to man to all other earthly creatures though as touching the substance of it it was made and created of nothing before Read Psal 136.6 The Lord hath stretched out the earth vpon the waters or rather as we should read it aboue the waters for his mercie indureth for euer So before in the 24. Psalm verse 2. Gnal bamaijm Hee hath founded it aboue the Seas and established it aboue the floodes For naturally And â—o likewise Pâ—al 57 verse 5. is the same preposition vâ—ed as the first creation sheweth and as hath beene alreadie alledged out of the 104. Psal They would stand aboue the mountaines But at thy rebuke saith the holy Ps they flee at the voyce of thy thunder that is when thou as it were thunderest out thy commandement they hast away And the mountaines ascend and the valleyes â—escend to the place which thou hast established for them Thou hast set them a bounde which they shall not passe they shall not returne to couer the earth And Iob 38.10.11 The Lord himselfe saith that hee hath established his commandement concerning it and hath set barres and doores And said hetherto shalt thou come and no further and here shall the bankes stay thy prowd waues Reade also Ier â— 22 Feare ye not mee saith the Lorde and will ye not be afraied at my presence who haue placed the sand for the bounds of the Sea by a perpetual decree that it cannot passe it and though the waues thereof rage yet they cannot preuaile though they roare yet can they not passe ouer it that is beyond the limit of Gods decree and appointment So that the waters which are naturallie aboue the earth they are by an ouerruling power of God made vnder the earth as Exod 20.4 The waters vnder the earth And for the streatching out as it were of the earth by this remoouing of the water read further Isai 42.5 Where the Lord God by his holie Pâ—ophet describeth himselfe to be that God who beside that he hath created the heauens and spred them abroad hath also stretched forth the earth and the buddes thereof that is all whatsoeuer springeth out of it And againe chap 44.24 The Lord that made all things who alone spred out the heauens and by himselfe likewise stretched out the earth And 2. Pet 3.5 The earth had the beeing of it from the water and in the water by the word of God Wherefore iustly is he celebrated to be the God that made not onely the heauens but also the earth and the Seas Exod 20.11 Acts 4.24 And Psal 95.3.4.5 The Lorde is a great God and a great King aboue all Gods In whose hands are the deepe places of the Earth and the heights of the Mountaines are his To whom the Sea belongeth for hee made it and his hands prepared the drie Lande c. This worke of God is worthily commended by the Lord himselfe to be good and commodious for so it is indeede a very gratious worke a fruite of his mercy which indureth for euer as was alldged before from the 5. verse of the 136. Ps It is also a very mightie work in that the waters are thus against kinde tumbled together as it were on a heape and laid vp in the storehouse of the Lord. Ps 33.7 And all this for our benefit The turning of a little part of the red Sea into drie land for a while is iustlie recorded to be a great work of God and a testimony of his fauour toward his people the children of Israell but it was not so great nor so generall nor so durable a work as this of the first creation was for the constant benefit of the Churche and of all mankinde from the beginning to the end of the world How can we therfore sufficientlie praise God for the earth and our so commodious and kindlie an habitation therein the which as it is in the 16. verse of the 115. Psalme Hee hath giuen to the sonnes of men Let vs therfore more more blesse and praise the name of the Lord who hath made the heauen and the earth the Sea and all that is in them from this time forth and for euermore Amen Consider also the greatnes of this worke wrought in one day by comparing it with the slowe abating of the waters after the drowning of the world Gen ch 8. 1. 2. 3. 4. 5. And furher touching the fruites of the earth the which our good God hath created in so infinite varietie both hearbs plants and all kinde of trees with their seuerall fruits for present vse at the very first beginning and with their seuerall seedes for future propagation and increase O how can we possiblie magnifie the goodnes and bountie of the Lord as wee ought to doe Verilie this one and manifold worke is euery way verie gratious and admirable For as touching the creation of all hearbs plants and trees with their iust stature and ripe fruites and that at one instant or at the most in the space of one dayes groweth wheras naturallie it would as wee haue experience haue required the space of many yeares although all the best helps and furtherances which God hath set in nature bee graunted for the cherishing of trees and manie daies and weekes for the cherishing vp of the least hearbe to the naturall perfection therof O how wonderfull a peece of work is this also And the rather because as yet no raine nor so much as a mist had fallen vpon the earth neither was ther any man to till it as it is expreslie noted Genes chapt 2. verses 5.6 Neither was ther any Sunne or Sun-shine to vegetate and warme them c. Neuertheles in one day and as it were at one instant was the Garden of Eden thaâ— is the most pleasant and excellent garden wherein Adam was placed so soone as hee was created from the verie beginning adorned with all trees and herbs pleasant for sight and wholsome for meat in the which also was the tree of life c as it followeth in the same chapt verses 8.9.10 c with goodly fresh-water springs riuers c. Ps 104.10 and with the siluer vaines of the earth Iob 28.1.2 c. All therfore doth wonderously preach the glorie of God Yea let vs but lay together and consider a few of the least seeds of things if euer wee haue marked them with the interchangeable varietie of them in forme in colour c but specially if we weigh in our mindes the qualities and vertues of them and of the fruites of trees c yea but in one
praiers giue good Kings and Princes Explicatio proofe forgiue sinnes giue euerlasting life all which are works of diuine gouernment so ther are seuerall expresse proofes in the holie Scriptures for them also Let vs therefore come to these seuerall proofes that wee may call to minde some of them Question And first what proofe haue you that the Sonne of God our Sauiour doth call gather into one and sanctifie the Church together with the Father and the holie Ghost Answere In the 49. chapter of Isaiah verse 6. Hee is in this respect called the light of the Gentiles and the saluation of God vnto the end of the world ExplicatioÌ„ proofe That is ouer the face of the whole earth and from the one end therof to the other Read also Psal 110.2.3 And chapt 3. verse 3. And Iohn 10.16 Other sheepe haue I also which are not of this foulde them also must I bring and they shall heare my voice and there shal be one sheepe folde and one Sheep-heard Herevnto also tendeth that prophesie of Caiphas chapt 11.51.52 And Ephes 5.25.26 Christ loued the Church gaue himself for it that he might sanctifie it c. Question Let vs come to the next point What proofe haue you that our Sauiour did by diuine autoritie institute a holie ministerie Answere In the 15. chapter of Iohn verse 16. Ye haue not chosen me saith our Sauiour to his Disciples but I haue chosen you and ordained you that ye goe and bring forth fruit and that your fruit should remaine ExplicatioÌ„ proofe This fruit is the fruit of that ministerie which our Sauiour hath ordained to that end whervnto he made especiall choice of those his Disciples The ordination is more plainely autorized and that not onely for the Apostles times but also to all posteritie Matth cha 28.18.19.20 And Ephes 4 8. c. Question Nowe what proofe haue you that the doctrine which hee deliuered is Diuine and that euen from his owne autoritie Answere Math 7. the last verse of the chapter He taught saith the Euangelist as one hauing autoritie and not as the Scribes ExplicatioÌ„ proofe And not onely so but with greater autoritie then euer any other did whether Moses or any of the Prophets person compared with person or calling with calling so that well might the officers say and professe Iohn 7.46 Neuer man spake like this man For the which read further Heb chap 1. vers 2. c. And chapt 3. verses 6.11 c. and chapt 12 25.26 c. It would be too long for you to answere to all the points and to bring forth proofes for them I will therefore more brieflie recite them That our Sauiour did by diuine power work his miracles read Matth 12.28 and Luke 11.20 And therefore are these workes of our Sauiour called the workes of the Father Iohn 5.36 and chapt 10. verse 25. and verses 37.38 And chap 14.10 The Father that dwelleth in mee he doth the workes And Luke 6.19 Vertue went out of him and hee healed all And chapt 8.8.24.25 Hee rebuked the windes and the water and they obey him But of the miracles more afterward That he ordained SacrameÌ„ts not as Moses by faith as a seruant only Heb 11.28 but by diuine authoritie it is euident in that he commanded baptisme in his owne name appointed the holie Supper in a memoriall of himselfe That he sendeth forth Ministers of the Gospell by his owne autorite it is euident in the place before alledged Matth 28.19 c. Read also before that chapt 10.5 c and verse 16. c. And chapt 23.24 That he furnisheth the same his ministers of the Gospell with spirituall gifts and graces wee may see it in the first institution Matth 10.1 verses 7.8 And Luke 21.15 I will giue you a mouth and wisedome wher-against all your aduersaries shall not be able to speake nor resist And Iohn 20. verses 22.23 Receiue the holy Ghost c. Experience also sheweth it to be so euen to this day though not in so extraordinarie and miraculous a manner according to that Ephes 4.11.12 c. That our Sauiour Christ doth by the ministerie and preaching of his Gospell effectuallie inlighten regenerate guide comfort and strengthen the hearers of it the same place last alledged may be a notable proofe of it Reade also Acts 26.18 And the place before alledged Iohn 15. ver 16. Daylie experience confirmeth it from the beginning of the institution of the Ministerie of the Gospell to this daye Marke 16.20 And 1. Corinth 14.3 Hee that prophesieth speaketh vnto men to edifying and to exhortation and to comfort And 2. Tim 3.16.17 That our Sauiour had a diuine knowledge of things to come the thinges that he fore-told while he was here on earth doe sufficientlie testifie Matth 24. and chapt 25. And after his Ascention Acts 9. verses 15.16 And Reuelat 1. verse 1. And chapt 22.16 I Iesus haue sent my Angel to testifie vnto you these things in the Churches c. That the same our Sauiour heareth praiers it is euident not onely in that God heareth vs praying in his name like as we are also baptized in his name but also because faithfull Christians are described to bee such as make their praiers vnto him 1. Corinth 1. verse 2. That he giueth good Kings and Princes for the defence and comfort of his Church Read Prou 8.15.16 By me Kings reigne and Princes decree iustice By me Princes rule and the Nobles and all Iudges of the earth That he forgiueth sinnes it is likewise euident in that Baptisme the seale and assurance of forgiuenesse is ministred in his name For so it is expreslie saâ—d that Baptisme is appointed of God to that end Mark 1.4 Act 2.38 ch 22.16 It is likewise euident Matth 9.6 The Sonne of man hath autoritie to forgiue sinnes in earth Now hauing had that power on earth no doubt but hee hath it in heauen Moreouer Iohn 1.12 He giueth power to such as beleeue in him to be the Sonnes of God And cha 8.34 c. Whosoeuer committeth sinne is the seruant of sinne c. But if the Sonne make you free ye shal be free in deede And Act 7 6â— Stephen praieth to the Lord Iesus that hee would not lay the sinne of his persecutors to their charge Finallie that our Sauiour hath power to giue euerlasting life hee himselfe assureth vs Iohn 5.21 saying As the Father raiseth vp the dead quickeneth them so the Sonne quickeneth whom he will And chapt 6.40 I will raise him vp at the last day And chapt 10.27.28 My sheepe heare my voice c. And I giue them eternall life Reade also Philipp 3.20.21 Now therfore seeing all these works both of creation and also of gouernment generallie of the whole world more speciallie ouer the church with all the gratious prerogatiues and gratuities thereof which belong onely to the power bountie of the Godhead are ascribed
the glorious presence of the most high god And therefore also on the other side no true christian ought to be discouraged although they be poorely borne nor any christian woman though shee be poorely brought in bed as if her childe were of lesse account before God because of that For doe we not see that Marie was so yea like enough more poorely then the poorer sort of women are wont to be and with lesse comfortable helpers and in a lesse commodious and seemely place for such a busines as the poorest chamber in a base cottage But what should we speake of Marie thus poorely brought in bed in comparison of the childe it selfe that was borne of her For the matter is infinitely more admirable in respect of him the naturall Sonne of God then of her by nature the daughter of Eue yea it is not much admirable in respect of her saue onely in regard of him Fourthly who shall not be ashamed to murmure at his wants or on the other side to be prowd when hee is in wealthie and honourable estate in the world if he doe with a right and well aduised eye looke vpon the birth of the Son of God without whom it had bin vnpossible but we must haue bin both borne in most extreame dishonour also haue continued in misery for euer Finally how should wee be iustly offended at any outward basenes of the Church or any true members thereof if we do aduisedly looke to the outward basenes of the most glorious head Prince and gouernour of them Is it not meet that the Church here vpon earth which are as the members of the body should be sutable to the head such as it was while it remained here on the earth It may suffice vs that we know it is glorious with in though it be outwardly somewhath browne or blacke Psal 45.13 Cant. 1.4.5 Thus then we see that many outward duties from a great inward dutifulnes of heart doe belong to the comfort of faith concerning the birth of our Sauiour Christ duly weighed considered both more generally also more specially as hath already bin laid forth in diuers particulars in such sort as that which hath beene hetherto obserued might seeme to suffice Neuertheles for the further clearing of so worthy a point it shall not be superfluous for vs as I suppose to endeuour to gather a further direction herein from the examples and practise of those to whom the birth of our Sauiour was first manifested and whom we know to haue beene guided by the holy Ghost therein as hath beene obserued at large in the sermons made vpon those parts of our text Of these duties I desire that you doe as briefely as may be make some rehearsall againe according to those examples which God hath set before vs to the same end Question Which may they be Answere From the example of the holy Angels we may iustly learne that in so much as they to whom the incarnation birth of our Sauiour Christ did not so properly belong did neuertheles to the glorifying of God on our behalfe most earnest blesse and praise the Lord much rather ought we our selues to doe so seeing for our sakes it was that the Son of God thus humbled and abased himselfe From the example of the Sheepheards we are taught that it is our dutie to vse all diligence both in seeking after the knowledge of our Sauiour Christ borne into the world and of the right ends and vses of his comming and abiding in it and also in mutuall exherting incouraging one another therevnto We may likewise learne from thē that according as we our selues haue learned found out Christ Iesus in his word by the instructiōs therof so it is our dutie as much as lieth in vs to make him known to al other And further both from the example of the Sheepheards and also of those which heard the things which they reported vnto them concerning the birth of our Sauiour we may well learne that it is our dutie to esteeme reuerently of the same things and of all other of like holy record and to praise and glorifie God therein What the dutie is which the exāple of the vir Marie teacheth vs it hath bin answered before Frō the exāple of the wisemen who came out of the East a long iourny to worship our Sa Christ we may profitablie learn diuers notable lessons of good christiā dutie First that we ought to esteeme most highly and honourablie of our blessed Sauiour Secondly that we ought to refuse no labour or cost in our seeking to know him Thirdly that no feare of danger with-hold vs from diligent inquiring after him Fourthly that we be in no wise offended at the basenes of his comming into the world but on the contrarie that wee doe reioyce in our Sauiour so much the more as in him that therby giueth vs so much the more assurance that we shal be aduanced through his abasing of himselfe so lowe for vs. Fiftly that we vse all good circumspection that we giue no furtherance or aduantage to the wicked against our Sauiour or his Church and Gospel Finallie that wee doe most willinglie yeelde our selues and all that wee haue to his most honourable seruice From the example of Simeon wee learne likewise that it is our dutie to preferre the true knowledge of our Sauiour Christ made man and sent into the world before all things in the whole world yea before our owne life and beeing in it His doctrine also teacheth vs that not all in the world but they onely that doe truelie beleeue in him and dutifullie obey him shal be partakers of his appearing Last of all from the example of Anna we are taught in like manner that it is the dutie of one as well as of another of women as well as of men with all readines to acknowledge and confesse that our Sauiour Christ is verily in truth come in the flesh Explicatiō proofe These things which are lightsome in themselues haue bene more fully laide forth for a helpe to our weakenes by the interpretation and opening of the text in the Sermons made vpon the same First concerning the holie Angels Luke 2.13.14 from these words And strait way ther was with the Angela multitude of heauenly souldiers that is of other Angels as it appeareth verse 15. praising God saying Glorie be to God c. And touching our owne dutie Read Isai chapter 12. Secondly concerning the Shepheards as it foloweth in the same ch vers 13.16.17.18.20 And it came to passe when the Angels that is the multitude of heauenlie souldiers before mentioned were gone away from them into heauen that the Shepheards said one to another Let vs go then into Bethlehem c. Thirdlie concerning those that heard the Shepheardes make report of the birth of our Sauiour Christ we read likewise in the same chap verse 18. Of whom this is testified that they did all wonder
ground in the word of God and therefore to abstaine from all curious speculations beside As for example it were in the present case a vaine thing for any of vs to busie our selues to know who those men were that our Sauiour raised vp at this his owne resurrection and who they were to whom they appeared and what their communication behauiour was c. Neuerthelesse insomuch as the end why our Sauiour Christ did raise vp the bodies of these Saints is of it selfe euident namely to declare the mighty effect and most blessed fruite of his Resurrection vnto his Church which is that by him all the faithfull shall at the last day rise againe to euerlasting life neuer to die any more it seemeth that we may not without good reason conceiue that they died not againe but that they are receiued vp into heauen as a fruite of our Sauiours Ascension thither on the Church of Gods behalfe like as their resurrection was a fruite of his Resurrection as was said euen now But it is not meete that we should be ouer stiffe or contentious in it no more then wee ought to be concerning the bodies of Henoch or Elijah though it is most likely that they were taken vp bodily into heauen The iudgement of M. Caluin is worthy to be respected of vs in that he writeth concerning this point in his Harmonie thus Sicuti non facilis est nec prompta solutio ita anxié laborare nihil attinet in re cognitu non necessaria Diu in hominum coetu fuisse versatos verisimile non est quia tantum ad breue tempus conspici oportuit vt in illo speculo vel imagine manifesta esset Christi virtus Quum autem Deus apud viuos spem celestis vitae confirmare voluerit in illorum persona nihil absurdi erit si dicamus eos hoc officio defunctos iteruÌ„ quieuisse in suis sepulchris Veri similius tamen est vitam qua donati sunt non fuisse deinae illis ademptam Nam si mortalis fuisset solidae resurrectionis documentum esse non poterat That is As the dissoluing of the doubt is not easie or readie at hand so there is no neede to trouble our selues much about it seeing it is a matter not necessary to bee knowne That they continued long among men it is not very like for it was enough that they were seene for a short time to the end that the power of Christ might in that glasse as it were bee represented and made manifest vnto them And insomuch as it was the pleasure of GOD in their person to confirme vnto the liuing the hope of the heauenly life it shall not bee vnreasonable to say that they rested againe in their graues after they had performed this dutie Neuerthelesse it is more likely that the life where-with they were indued was not afterward taken away from them For if it had beene subiect againe to death it could not haue beene a through proofe of the resurrection To the which resolution Master Beza doth easily condescend where hee writeth thus Qui ante ipsum per ipsum ex miraculo suscitati sunt iterum morituri suscitati sunt quum tamen huius miraculi finis sit vt sciamus hos fuisse suscitatos testes virtutis resurrectionis Iesu Christi in aeternam felicitatem futuros Hom. 34. in Hist. Passionis Sect. 4. That is They which haue beene miraculously raised vp before him and by him were raised vp to die againe but the scope of this miracle is to let vs know that these were raised vp to set forth the power of the resurrection of Iesus Christ touching endlesse happinesse And Master Perkins in his exposition vpon this Article It may be demanded saith hee what became of the Saintes that rose againe after Christs resurrection Answ Some thinke they died againe but seeing they rose for this end to manifest the quickening vertue of Christs resurrection it is like that they were also glorified with Christ and ascended with him to heauen This is the iudgement of those good and faithfull seruants of God But some man may say If it be not a matter of faith but left as vncertaine by the holy Euangelist what mattereth it that any should be carefull to say any thing at all this way or that way of it I answer that it is a good duty and a worthy fruit of faith in matters doubtfull and yet of good vse to interpret them most nearely according to the proportion of faith and yet so as to determine without preiudicing of those who without contentiousnesse and without preiudice against any Article of faith doe differ in iudgement from vs. Touching other things conteined in this text they are more questionlesse and very certaine First that the bodies of the Saintes onely that is of those that died the faithfull seruantes of God were raised againe and that also to certifie the faithfull liuing that Christ was risen and that the raising vp of the bodies of these Saints should be likewise as a pledge of the resurrection of all the faithfull to euerlasting life at the end of the world Secondly that their soules returned euery one to their owne bodie from that place of rest where they were preserued among the soules of all other the faithfull departed Whence also the being or existence and immortality of the soule though seperated from the body may bee confirmed And thirdly it is certaine that these Saints did not appeare after the manner of Ghosts without any true bodies but they appeared verily and indeede in their owne true and naturall bodies which God restored to them againe And finally where it is demanded why in this our text the Citie of Ierusalem being most bloody and wicked yea though there had beene no other sinne among them but this of putting our Sauiour to death iâ— for all that called the holy Citie I answer that the holy Euangelist calleth it so first and principally in respect of Gods sanctification dedication of it from the beginning to himselfe to be a most holy Citie therfore plâ—ced his holy Temple in it though they had now long since miserably polluted defiled both it and the Temple by their sinneâ— And secondly he calleth it so The causes why hee was to rise againe because there were in it remaining stil a remnant of the holy seruants of God both of men and women Thirdly it is called holy because God minded to reare vp a spirituall Temple and Church vnto our Lord Iesus Christ in the midst of it by the Apostles preaching that from thence euen out of the Sion of God might the Gospel bee carried vnto the ends of the earth Psalm 110.3 Isai 2.3 Mich. 4.2 Luke 24.46.49 Thus farre of the manner of the resurrection of our Sauiour THe reasons or causes why the same our Sauiour did rise againe they are next to be considered of vs. Question Which are they Answer First the prophecies of
of leaue and not conteining an absolute commandement because wee doe not reade that Thomas did so much as our Sauiour offered and was â—eady to permit him Neither doth our Sauiour afterward speake of Thomas his touching his hand or his side but onely saith thus Thomas because thou hast seene me thou beleeuest It may be therefore our Sauiour gaue Thomas the grace to be ashamed of himselfe presently vpon the offer and sight of the print of the nailes like as the childe wained from the breast seemeth some long time after to be fond of the mothers bosome and yet when she sheweth it the dugge is ashamed to sucke This I say it may be that Thomas hauing the grace giuen him to consider the diuine manner of our Sauiour his comming among them and his diuine knowledge of his words spoken when our Sauiour as hee knew well was bodily absent was ashamed of himselfe and saw his former errour and rash wayward and fond childishnesse euen by the gentle and gratious rebuke of our Sauiour saying he thou not faithlesse but faithfull And therefore would proceede no further but crieth out as one both professing himselfe ouercome to beleeue as also crauing forgiuenesse and pardon of his former vnbeliefe saying Oh my Lord and my God As though he should haue said what needeth any further proofe I doe acknowledge thee to be my Lord and my God euen thee whom I see and know to be very true man before me But howsoeuer it was whether Thomas did proceede to feele eyther hand or side or neither of them this may certainely well be concluded that he in the vttering of these wordes enlightened with a singular grace to make a most liuely profession of the true christian faith concerning both the Person and also the office of our Sauiour with a particular application of the fruites and benefites of either of them to himselfe in that he beleeueth in him as being his Lord and his God wherein resteth the nature and very esse or being of the true iustifying faith And it is certaine also that whether Thomas proceeded to put his finger into hand or side or no yet it could not be that any touching or handling could haue had this operation had not our Sauiour touched him most effectually with the finger of his most holy Spirit as we haue touched once before All was therefore of the wonderfull grace and mercy of our Sauiour towards this most poore and fraile incredulous and vnbeleeuing Thomas And thus the third fourth and fift branch of the mercy of our Sauiour toward him are lincked together in one to wit the permission rebuke and correction of that grosse errour wherein Thomas had slept securely a whole weeke before Neuerthelesse touching the rebuke let vs more particularly and very carefully obserue that our Sauiour bidding Thomas not to be faithlesse noteth therein the wofull estate of a faithlesse man and in saying but be thou faithfull he sheweth wherein the happinesse of a man consisteth Yea let vs well note that our Sauiour in speaking these words did both cure and remoue the euill and also gaue coÌ„ferred the coÌ„trary grace as it is euideÌ„t by the fourth fifth branch And now finally in the sixth place as it was a singular mercy of our Sauiour to Thomaes to passe by his grosse sinne so gently and patiently as he did he looking onely to the cherishing of that grace which now he had vouchsafed vppoÌ„ him in that he saith Thomas because thou hast seen me thou beleeuest as though he should say thou hast receiued a great mercy in that thy great sin being couered thou hast the gift of faith bestowed vpoÌ„ thee infinitly of more worth then all thy bodily seeing or feeling could haue brought vnto thee as this I say was a great blessing to Thomas as our Sauiour giueth to vnderstand so hee doeth therwithal plainly affirme that it is yet a more blessed thing a more excelleÌ„t obedience of faith for any to beleeue from the bare naked testimony of the word which is the most kindly instrument of faith though they haue not to that end the bodily sight of Christ nor the print of the nailes and speare in his flesh to looke vpon For this knowledge of our Sauiour Christ from the word is the most excellent and pure knowledge as the Apostle Paul giueth to vnderstand 2. Cor. 5.16 And accordingly that faith which resteth it self sheerly vpon the word rightly vnderstood is the faith which is much more pretious then the gold tried in the fire 1. Pet. 1.6 7 8 9. This most pretious faith no doubt but Thomas had and so the rest of the Apostles Yet because it had as it were a more carnall beginning therefore in that respect our Sauiour humbleth theÌ„ all by shewing them the imperfections of their weak feeble faith as it were from the cradle and first swadling bands thereof So then it may iustly be a notable incouragement to vs whosoeuer of vs doe truly beleeue concerning that great blessing which God hath vouchsafed vs in giuing vs this grace to beleeue in our Sauiour Christ at this day though we neuer saw him bodily seeing it is no whit inferiour to their blessing who did so behold him if happily we shall be found truly thankfull dutifull to the Lord God our Sauiour as we ought to be For not only were they blessed Math. 13.16.17 but wee also are blessed as this saying of our Sauiour to Thomas sheweth Yea a thousand fold more blessed are they that neuer saw yet beleeue then they that saw euery day and yet had not the grace to beleeue according to that excellent admonition of our Sauiour Luk 13.24 c. Striue to enter in at the straight gate c. For otherwise as our Sauiour saith there it shall be in vayne for any to alledge and say We haue eaten and drunke in thy presence and thou hast taught in our streetes c. Thus our Sauiour Christ diuideth his blessing in that he professeth himselfe to be not onely a blessing to his Church while hee was bodily present vpon the earth but much rather after his ascension into heauen though he be bodily absent insomuch as from that time hee was and still is more abundantly present by his holy Spirit and the manifold graces thereof According as he had told his disciples before Ioh. cha 16.7 I tell you the truth it is expedient for ye that I goe away for if I goe not away the Comforter will not come vnto you c. These things thus considered and namely that our Sauiour pronounceth those blessed whosoeuer beleeue in him according to all that is written of him in the holy Scriptures though they neuer had the bodily sight either of him or of the print of the nailes and speare in his flesh yea though they neuer saw him either before his resurrection or since It is cleare that they which would extend these words of beleeuing
and man when he is some time in the holy Scriptures said to haue descended from heauen before as well as to be now ascended vp into heauen Iohn 3 13 Eph. 4 9.10 For this is spoken by that trope or figure of speech which Diuines call the Communion of Proprieties that is when by reason of the two natures vnited in one person that is communicated to one nature which is proper to the other or that to both which is properly agreeing onely to one of them Thus therefore to speake properly the God-head either in the holy Trinitie or in the person of our Sauiour Christ the mediatour can neither ascend nor descend But the humanitie of our Sauiour Christ and namely his body which is most properly and sensibly apt to change the place did according to the most proprietie of speech that may be ascend vp from the earth into heauen Yea so that as when it was here belowon the earth it was not in heaueÌ„ nor in anymore places but one on the earth at one the same time according to the speech of the Angel Luke 23.26 He is not here but is risen so now being in heauen it is not one the earth according as our Sauiour himselfe had told his Disciples before Mat 26 11. yee haue the poore alwaies with yee but me yee shall not haue alwaies And according to the saying of the Angels in the first of the Acts. And of the Apostle Peter cha 3 21. whom the heauens must containe vntill the time that all things be restored c. The heauen which our Sauiour is ascended into is not the aierie region which is sometime called by the name of heauen namely when the Scriptures speake of the fowles of heauen or of the cloudes of heauen neither is it any vpper region or that which is vsually called the firmament euen to the highest that we see in which respect the starres are called the starres of heauen but it is that which is aboue all that spreading which wee see euen that which the Apostle Paul calleth the third heauen 2. Cor 12.2 That is to say It is neither the neither part of the aier nor any vpper part of that which wee see but it is a third aboue them inuisible vnto vs and as he saith Eph 4 10. farre aboue all these visible heauens The which also are called oftentime in the olde Testament The heauens of heauens Deut 10.14 1. King 8.27 Psal 148.4 that is the most high heauens Psal 68 33. The which heauens are called also the holy pallace of the Lord where his throne is and his sanctuarie c. Psal 14.4 and Micah 1 2. his holy Temple Read also Psal 113.4 The Lord is high aboue all nations and his glory aboue the heauens To this place of glory is our Lord Iesus Christ ascended euen to the right hand of the throne of God Heb 12.2 insomuch as such an high Priest it became vs to haue as should be made higher then the heauens as wee read in the same Epistle chap 7 26 Read also chap 4 14 chap 6 19 20 And thus we may perceiue the true meaning of this Article and what proofs we haue to warrant and confirme the same vnto vs. It is the more diligently to be marked of vs because by the right vnderstanding and beliefe of it wee shall by the grace of God be easily freed from very grosse errours and heresies contrary to the true Christian faith wherewith the world hath beene misled in the Antichristian Church of Rome by the space of some three or foure hundreth yeares in the opinion of transubstantiation in the Sacrament of the Lords Supper The Comforts and otherwise in the report of some bodily appearance of our Sauiour vpon earth since his ascension yea and by some other not able all at once to cast away that â—euen of transubstantiation out of their hearts haue of latter yeares fancied a consubstantiation in the same Sacrament But all in vaine as this Article rightly vnderstood and beleeued as was faide will easily shew For so much as this is most certaine that our Sauiour Christ did ascend vp into heauen really substantiaâ—ly visibly locally bodily and in his humane nature totally and that with a determinate minde and purpose there to continue till the ende of the world for it is affirmed expressely that hee went away hence Iohn 14 2. that hee left this world chap 16 28. that hee was carried vpward into heauen Luke 24.51 And that the heauens must containe him Acts 3. it is of as great certaintie that since the time of his ascension he neither hath bin is or will be bodily present with his Church in or out of the Sacrament but onely by his diuine spirit though in more gracious and speciall manner both by his word and by his Sacrament then euer he was in former times or by any other meanes besides before this his ascension vp into heauen not by descending bodily downe to the faithfull but by sending his holy spirit into them and by causing their hearts by faith to ascend more liuely and spiritually vp vnto him And as for this Popish transubstantiation and the other like errour of consubstantiation so neare of kinde vnto it as the Church hath well wanted that absurd conclusion by the space of more then twelue hundreth of yeares after the ascension of our Sauiour vntill the Laterance councill held vnder Pope Innocentius the third anno Domini 121 5 and this other till three or fourescore yeares since so may we iustly cast them away at this day and looke vp to our Sauiour Christ and apprehend him and long after him onely spiritually and by faith vnto the time of his promised comming againe at the ende of the world as all true beleeuers not misled in this point haue alwaies done Hetherto of the meaning of this Article THe promise is next to be inquired into Question Haue we any promise that our Sauiour Christ is ascended vp into heauen for our benefit Answer The generally promise that God hath made to giue our Sauiour to the benefite and saluation of his Church may well be an assured confirmation vnto vs that as hee was conceiued borne dyed and rose againe for vs so that hee hath on our behalfe and for our further benefite ascended vp into heauen But beside the generall promise of God wee haue the particular promise and warrant of our Sauiour himselfe We haue so indeede as will be manifest by the opening of the benefites and comforts thereof which come now in the next place to be considered of vs. LEt vs therefore forth with come vnto them Question Which may they be Answer First and formost it is a benefit of singular comfort that our Sauiour Christ immediately before his ascension so soone as he had made his will fully knowen to his Apostles touching the matters and ordinances of his kingdome to the behoofe of his whole Church he did to the
same end blesse the same his Apostles and leaue his blessing behind him to the effecting of his good will and pleasure for the calling sanctification and saluation of his whole Church to the end of the world ExplicatioÌ„ This questionles must needes be esteemed a singular comfort And the rather if as was noted partly before and may well be called to minde here againe that the blessing of our Sauiour Christ is infinitly to be preferred before the pronouncing of blessing by any other either holy Priest of the Lawe or most faithfull minister of the blessed Gospell For as the one did blesse so doth the other that is onely by way of intreatie from God as his Ministers though in speciall maÌ„ner aboue the priuate mans blessing whether Parent or any other seeing God hath made a speciall promise of blessing in this behalfe as we haue seene before But our Sauiour Christ blessed not onely as a minister of the word or rather as a Mediator of the euerlasting couenant of God intreating itâ— from him but euen as a selfe commander hauing equall power with God to conferre all grace and blessing whatsoeuer He doth not therefore blesse as Aaron blessed Israel but rather as Melchisedek blessed Abraham in whose loynes was Aaron yea rather as God to bee blessed for euer did blesse Melchisedek himselfe And thus it is euident that we are to account it a speciall benefite not onely to the Apostles but euen to our selues being as it were in their loynes touching the spirituall propagation of the Church by them insomuch as being in the action of blessingâ— he went into heauen giuing thereby no doubt to vnderstand that hee minded euen from thence to blesse out of the heauenly Sion euen from that sanctuarie and Tabernacle which the Lord God himselfe pight and not man Heb 8.2 ch 9 11.12 Let vs therefore haue his blessing in most high and singular estimation Iaakob as we know so greatly esteemed to be blessed of his Father before he should dye that by all meanes he laboured to obtaine it Yea profane Esau after he had lost the blessing of his father laboured importunately to recouer it What thankes therefore infinitely much more ought wee to render to our Lord Iesus Christ the euerlasting Father of blessing to his Church In whom and by whom all the nations of the earth are blessed Isai 9.6 Yea for that he hath so preuented vs with his blessing that wee neede not seeke it by vnlawfull meanes as Rebecka and Iaakob did the blessing of his Father Isaak Neither neede wee feare any contrarie curse according to that Number ch 23. verse 23. There is no sorcerie against Iaakob For who can curse when God hath blessed c. Read also Gen 12.3 Question But what comfortable benefite haue wee also by the ascension of our Sauiour Christ Answer As it it aâ—â— higher degree of the exaltation of our Sauiour Christ in our humane nature then was his resurrection from the dead so it it a further confirmation and assurance vnto vs that we are perfectly iustified in the sight of God by him ExplicatioÌ„ The reason is very cleare For insomuch as it is truly said that if our Sauiour had not fully satisfied the iustice of God for our sinnes insomuch as hee had made himselfe sinne for vs by taking vpon him the guiltines and offences of vs and all the elect hee could neuer haue risen againe from the dead as a conquerour of death which is the iust stipend or wages of sinne for euer Rom 6 in the end of the chapter much lesse may we say could he haue beene admitted to ascend vp into heauen But now that we knowe hee is not onely risen from the dead but is also ascended vp to the liuing God appearing there on our behalfe as wee shall haue further occasion to obserue in the next Article we may iustly reason from hence by way of amplification that it is now much more manifest by the ascension of our Sauiour into heauen that we are surely discharged indeede both of the guiltinesse and also of the punishment of all our sinnes and perfectly instified in the sight of God through faith in his name Read Iohn 16. verse 10. and Rom 8.34 For the ascension is included as one degree of exaltation and so of the amplification of the comfort to be vnderstood betwixt the resurrection of our Sauiour and his sitting at the right hand of the Father Of the which more afterward In the meane season let vs gather together the rest of the comfortable fruites of the ascension Question Which may they be Answer A third comfort may iustly bee this that it is likewise a further assurance vnto vs that our Sauiour hath so vanquished and subdued all our Spirituall aduersaries that they shall neuer recouer themselues to be able to preuaile against vs or any of the children of God This also we may see confirmed Ioh 16 verse 11. where our Sauiour himselfe telleth his Disciples that after his ascension the holy Ghost should reproue the world of iudgement because the Prince of this world is iudged We may see it also plainely testified Ephes 4 8. according to the prophesie of the 68. Psal verse 17.18 when he ascended vp on high â—e â—eâ— * Captiuorâ—â—â—stituaâ—â—â—â— scimundum carnen â—â—â—catum mortem Satanam cap titam fecitâ— id est subâ— gâ—t Trenâ— Iuâ— captiuitie captiue that is hee hath most gloriously surprised and taken our enemies and subdued them Hee had euen vpon the crosse rifled and spoiled the diuel and tooke away the hand writing which was against vs. Collos 2.14.15 but his ascension sheweth it more clearly a great deale Neither is it to be neglected for the furtherance of our comfort in this behalfe that whereas the diuel and his arme is described as hauing the aduantage in fighting against vs not onely in heauenly things but also from the aire we being as poore earthwormes creeping vpon the earth Eph 2.2 and ch 6.12 Our Sauiour who is our captaine and vnder whose ensigne we fight is farre higher then they and hath infinitely much more power and aduantage against them for the leading and safe conducting of vs then they haue against vs for our hurt So this may well be a third comfort indeede according to that Psalm 68.34.35 Ascribe the power to God for his maiestie is vppon Israel and his strength in the clowdes c. Question Now in the fourth place how may the ascension of our Sauiour be yet a further comfort vnto vs Answer Our Sauiour Christ being ascended vp into heauen hath from thence and since that time and euen to this day more plentifully inriched his Church with heauenly gifts and graces of the holy Ghost for the further benefiting of euery particular member of it then euer he had done before ExplicatioÌ„ It is true For so Ephes chap 4. verse 8.11 c. the Apostle Paul addeth to the leading of captiuitie captiue
made an high Priest for euer after the order of Melchisedech Heb. 6.18.19.20 And hence it is that wee receiuing from the right hand of God this speciall grace and fauour that the spirit of our Sauiour Christ euen the Spirit of adoption who teacheth vs to crie Abba Father and helpeth our infirmities in this behalfe yea and maketh requests for vs with sighes which cannot be expressed wee haue exceeding comfort that our prayers which wee make shall be regarded of God seeing the spirit teacheth vs to make them according to the will of GOD and in the name of our Sauiour who sitteth at his right hand Romanes 8.15.16.26.27 and verse 34. In which respect also this may be no small comfort vnto vs which is mentioned in the articles of our beliefe and is confirmed in the holy Scriptures that our Sauiour maketh intercession for vs to God who beeing his naturall Father vouchsafeth also through him to be our Father by the grace of adoption and for the same cause is willing to heare both him for vs and vs for his sake yea and not onely willing but being almightie is as able as he is willing to graunt vs all things through him Finally this may iustly be exceeding comfortable vnto vs that looke what was represented by the glorious garments of the high Priest of the lawe his Ephod with the Onix stones in the which were grauen the names of the twelue tribes of Israell the breast-plate of iudgement wherein were likewise set twelue stones answerable to the names of the children of Israell grauen as signes the Vrim and Thummim also the hidden brightnes and perfection which were in the same breast-plate and he plate or crowne and miter on his forehead wherein was ingrauen Holines to the Lord the truth of all is nowe most perfectly and brightly performed a heauen by our Sauiour Christ For hee presents vs holy and righteous in himselfe before God continually hee supports his Church and euery weake member as it were on his shoulders hee carries the remembrance of all in his heart in him are all the hidden treasures of wisedome hee alone so sweetens vs and our prayers and all that wee doe in his name that though all be weake and vnpersit yet both wee and they are for his sake most gratiously accepted of God Reuel 8.3.4.5 Our Sauiour therefore at the right hand of GOD in the heauens in vnto vs that our onely high Priest who is anointed with the oile of gladnes aboue all his fellowes infinitely more delightfull and pleasant then euer was Aaron or any of his companions though the sweete smell of his perfume is greatly commended both in Exodus 30.22 c. and Psalme 133. Thus farre of the fruites and benefites of the exaltation of our Sauiour Christ to the right hand of God in respect of his royall and kingly priesthood Now in the last place what are the fruites and benefites of his sitting at the right hand of God Question in regard of his High-Priestry royaltie and spirituall Kingdome Answer They are partly such as doe more directly concerne his Church that is to say the whole companie of his obedient and faithfull subiects and that either from age to age in this life or at the end of the world for euer and euer And partly they are such as for the same his Churches sake and to the benefit therof doe concerne his dealing against all those enemies which it hath whom this our King and Sauiour taketh to be enemies likewise vnto himselfe It is true they may well be considered vnder these diuerse heads Question Which are they that be of the first sort Answer More directly for the benefit of the Church and euery true member thereof our Sauiour in respect of his kingly aduancement at the right hand of God he doth from the same First here vpon earth most holily spiritually and as we may say religiously rule and gouerne it Secondly he doth most vigilantly maintaine and preserue it Thirdly he doth most wisely and discreetly chastise and nurture it Fourtly he doth most sweetly comfort cherish and refresh it from time to time Finally he doth by all meanes make his Church and euery member therof truly humble and wise vnto their eternall saluation and he will verily for euer saue and glorifie them at the last in the Kingdome of heauen Explication and proofe These in deede are the most gratious fruites and benefites which proceed from the aduancement of our Sauiour to sit downe at the right hand of God in his most royall and priestly kingdome For proofe whereof read first Psa 45.6.7.8.9 and verses 13.14.15.16.17 compared with Heb. 1.8.9 And Psalm 72. vnder the type and figure of King Salomon And Psal 2.2 Blessed are all that trust in him Read Isaiah 32.1.2.3 c. Behold a King shalt raigne in iustice and the Princes shal rule in iudgement And that man to wit Christ our king shal be as an hiding place frō the wind and as a refuge c. Yea generally let vs obserue that whatsoeuer the holie Prophets doe prophesie of the speciall Kingdome of Christ in respect of the Church the perfection of the administration thereof dependeth vpoh this his sitting at the right hand of God and they are also so many proofes that his kingdom should be most graciously gouerned especially from the time of his sitting at the right hand of God as the effect it selfe confirmeth according to that Isaiah ch 9.6.7 ch 11.1.2.3 c to the end of the chapter For all I say taketh the full accomplishment from hence And to this end we may fitly ascribe that which is spoken in respect of his eternal Deitie before his incarnatiō to his most soueraigne royal state now in that he is mā vnited personally to the same Deitie so that it may be veried of him now which was said then by the spirit of prophesie Prou ch 8.14 c. I haue counsell wisedome I am vnderstanding and I haue strength By me kings raigne and princes decree iustice By me princes rule the nobles all iudges of the earth I loue them that loue me and they that seeke me early shal find me Riches and honour are with me euen durable riches and righteousnes My fruit is better then gold euen then fine gold and my reuenewes are better then fine siluer I cause to walk in the way of righteousnes and in the middest of the paths of iudgement That I may cause them that loue me to inherit substance and I will fill their treasures And further whereas the church of our Sa Ch enioyeth godly Christian kings and princes for the protection and defence of it according to the promise of God Isai 49 23. Kings shal be thy foster-fathers and Queenes shal be thy nources c. this out of all question is the gift of our Sauiour Christ from the right hand of God euen of his royall bountie and from his most high and soueraigne
serue to fulfill the whole counsell and decree of God to the glory of his owne name and for the euerlasting comfort and saluation of all his elect people To this purpose as was answered in the beginning of the answer the Lord doth mightily bridle and restraine the rage and furie of his aduersaries according to that in the 2. Psal why doe the heathen rage and the people murmur in vaine c. And no doubt but as God did of old time defend the holy patriarkes and gaue them their standing and remouings all the time that they dwelt in Tents restraining the heathen from oppressing them or doing them any harme and afterward brought their posteritie into the land of Canaan as we read Ps 105.12 13.14 So doth he now and alwaies hath and wil by the hand of his Sonne our Sauiour hold in the rage of all the enemies of his Church euen to the ende of the world so as the very gates of hell shall not be able to preuaile against it That Sauiour of ours who so restrained the diuels in the daies of his humiliation here on earth that they could not quetch without his leaue hee doth not now leaue them to themselues but much rather restraineth them insomuch as he is to that ende most highly exalted and glorified at the right hand of the Maiestie of God in heauen Neither is there any doubt but God doth by our Sauiour take the wise in their crafts according to that 1. Cor 3.19.20 And Prou 8.12 I am wisedome saith the Son of God himselfe I inhabite prudence c. The word Gnarmah sigfieth that holy and warie circumspection wherein the Lord ouer reacheth all the craftes of the wicked yea so that when they persist in their resisting of him he vtterly infatuateth and confoundeth them that it may easily appeare to vs while they goe on in their blinde wilfulnes that there is no wisedome nor counsell against the Lord according to that Prou 21.30 and Isai 8 verse 9 10. c. And as we haue had experience in this our age euen to this day in that the Lord hath not onely restrained those former cruelties which were like the raging waues of the sea billowing and beating against vs 1588. as an intended effect of the Antichristian confederacie against the Gospell in the popish counsell of Trent Verily and out of all question it is from no other where but from the right hand of God in the highest heauens nor by no other meanes then by the glorious mediation of our Lord Iesus Christ there that any of the Churches of Christ haue at any time receiued or at this day doe enioy such godly Princes as it hath for the protection and defence of them against the aduersaries thereof And chiefly aboue all other may we and ought we iustly say and acknowledge to the most glorious praise of God concerning our selues and the Church of Christ in our land that it could not possibly haue enioyed the Gospell nor our gracious Queene Elizabeth so many yeares together nor now our gracious King Iames so worthy a successour whom God preserue long to goe forward with his blessed worke begunne by her had it not beene for the most gracious and tender care of our Sauiour from the right hand of God our heauenly Father both toward them and vs. To him therefore with the Father and the holy Ghost be the whole glory and praise of it for euer and euer Amen Thus much concerning the comforts of this Article that our Lord Iesus Christ sitteth at the right hand of God the Father almightie All which comforts descending vnto vs from his aduancement they are so much the more comfortable because he being once seated continueth an high Priest and king for euer For good things are so much the better by how much they are of longer continuance and best of all when they neuer decay But here a doubt commeth to be answered For how then is it saide by the Apostle Paul 1. Corint 15.24.25 that our Sauiour Christ shall at the ende of the world deliuer vp the hingdome to God euen the Father when hee hath put downe all rule and all authoritie and power For as hee there affirmeth our Sauiour must raigne till hee hath put all his enemies vnder hie feete And verse 28. he saith yet further when all thinges shall be subdued vnto him then shall the Sonne also himselfe be subiect vnto him that did subdue all things vnder him that God may be all in all Question What therefore is to bee saide for the answere and opening of this doubt Answer Our Sauiour shall no more cease to be King though hee is at the ende of the world to deliuer the kingdome vp to the Father then the Father hath ceased to be a King since he committed all kingdome and power to our Sauiour by his lifting of him vp and seating of him at his right hand ExplicatioÌ„ proofe It is true For it is expressely testified in the word of truth as we haue seene before that there is no end of the kingdome of Christ Reuel 1.5.6 And it is with like faithfulnes assured vnto vs yea it is of it selfe most certaine that God the Father neuer intermitteth or ceaseth the regencie and gouernment of his kingdome 1. Tim 1 17. and chap 6.15.16 and 1. Pet 5.10.11 and in the Ep of Iude verse 25. Question How then are we to vnderstand this that our Sauiour shall at the end of the world deliuer vp his kingdome to the Father Answer The meaning of the holy Apostle is this that as the Father ruleth and reigneth by the Sonne till the end so at the ende the Sonne hauing fulfilled all things most perfitly which were by the appointment of the Father to be performed of him for the gathering tâ—â—ether and defending of his Church and to the suppressing of all vsurped power hee shall make it manifest in the sight of God and before all his Saints that no point or parcell thereof is vnperformed and so shall thenceforth rule and raigne in and with the Father onely in another manner of empire and gouernment then before Ephli This is something which you say For it is certaine that our Sauiour being most faithfull and true yea the truth it selfe Reuel 3.7 and againe verse 14. and Iohn ch 14.6 will most fully and perfitly performe all that hath beene committed to his trust And it is of like certaintie euen from the wordes of the Apostle who saith that all rule and all authoritie and power shal be put downe that is to say the diuel who hath now great power and is as it were a God in the world ruling in the children of disobedience and by them molesting the church of God shall then haue no such power neither he nor his instruments the wicked Tyrants and cruell persecutors that be in the world likewise Sinne which is of no little strength to intice and drawe euen the children of God aside in
the proofe of the second point that all religious worship both inward and outward is due to our Sauiour sitting at the right hand of God Which that it is so it may be euident vnto vs from that which we reade Philip. 2.9 10 11. where after that the Apostle hath made a notable description of his exceeding great humiliation hee inferreth this vpon it saying Wherefore also God hath highly exalted him and giuen him a name aboue euery name That at the name of Iesus euery knee should bow both of things in heauen and of things on earth and of things vnder the earth And that euery tongue should confesse that Iesus Christ is the Lord vnto the glory of God the Father Reade aâ—so 1. Tim. â— 21 I charge thee saith the Apostle to Timothie an Euangelist before God and the Lord Iesus Christ and the elect Angells that thou obserue these things without preferring one to another and doe nothing partially He speaketh of such things as doe nearely concerne the diuine worshippe and seruice of God and our Sauiour Christ and the reuerend ordering and performing the duties thereof And againe 2. Epist 4.1 I charge thee therefore before God and before the Lord Iesus Christ c. Reade also Heb. 12.28 29. Wherefore saith the Apostle seeing we receiue a kingdome he speaketh of the kingdome of our Lord Iesus Christ now established from heauen which cannot be shaken let vs haue grace whereby we may so serue God that wee may please him with reuerence and feare For euen our God is a consuming fire And so it is said of our Sauiour Christ that hee shall come at the last day with flaming fire rendering vengeance to them that doe not know God and which doe not obey the Gospel of our Lord Iesus Christ c. To this purpose therefore the propheticall exhortation of the 2. Psal ought to take place among vs yea among the Princes of the earth as wee reade verse 10 c. where after that the Prophet hath shewed how fearefully our Sauiour shall proceede against his enemies yea euen here in this worlde hee earnestly admonisheth and exhorteth those that bee corrigible euen so manie as appertaine to the Lorde that they would bee wise in time and so preuent the perill Be wise now therefore O yee Kings saith he be yee learned O yee Iudges of the earth Serue the Lord in feare and reioyce in trembling Kisse the Sonne that is in all honourable sort declare your selues to be his willing and professed subiectes lest hee be angrie and yee perish in the way to wit before you bring your owne deuises to passe which surely hee will frustrate aboue that you can be aware when his wrath shall sodenly burne or as they translate and as the wordes will well signifie burne neuer so little to shewe the fearefulnesse of his wrath And then hee concludeth the Psalme with this excellent sentence Blessed are all that trust in him The last place which I will alledge to this purpose is Psal 110. verse 3. where the same holy Prophet euen the princely Prophet Dauid deriueth this as an effect from the sitting of our Sauiour in his kingly glory and souerainge power at the right hand of God that his people should bee such as will through the mightie power of his word and by grace of his holy Spirit in the daies of his Gospel stocke in companies and that also with great cheerefulnesse to yeelde all spirituall worshippe and seruice to our God in the name of Iesus Christ our Lord. The Lord saith King Dauid shall send the rodde of thy power that is the scepter of his word and Gospel out of Zion saying Be thou ruler in the middest of thine enemies Thy people shall come to offer willingly in the time of the assembling of thine armie to wit to defend thy Gospel by the sword against the violent aduersaries thereof according to that Psalme 47. verse 9. or rather when they shall come by troopes vnto the places of thy spirituall worshippe to learne to fight thy spirituall battells against their spirituall enemies the worlde the flesh and the Diuell by an allusion to the holy custome of the Iewes resorting by companies to the Temple of the Lord at the solemne feastes of the Lawe according to that Psalme 42. verse 4. and Psalme 84 verse 7. For so the wordes seeme to follow aptly thus in the seemely places of thy holinesse yea euen from the wombe that is so soone as they shall bee spiritually regâ—nerated vnto thee as it were betimes in the morning or at the peepe of the day that is most diligently shall the dew of thy youth that is thy newe borne babes very copiously according to the falling of the dew vpon the earth like to that phrase of speech 2. Sam. 17.12 vsed in that sense though then by Ahitophel to a wicked purpose shall present themselues vnto thee The reason whereof followeth answer rable to that which went before The Lord hath sworne and will not repent Thou art a Priest for euer after the order of Melchisedech And thus wee see that from this Article concerning our Sauiours royall aduancement to bee the onely spirituall King and Prince of his Church that is of all the Saintes of God that all holy and religious worship is due vnto him Now thirdly that all submission and obedience is for his sake and according to this word to be yeelded to all ciuill Magistrates and t all ecclesiasticall Church gouernour as it is euident Rom. 13.1 c. Let euery soule be subiect to the higher powers c. And Matth. 18.15 and verses 18 19. Verily saith our Sauiour I say vnto you Whatsoeuer ye shall binde on earth shall be bound in heauen c. Where out of all question he had respect of that heauenly soueraigntie which he hath now at the right hand of God And fourthly touching generall obedience in the common actions and conuersation of our liues reade Colos 3.1 c. If then yee be risen with Christ saith the Apostle seeke those things which are aboue where Christ sitteth at the right hand of God Set your affections on things which are aboue and not on things which are on the earth For ye are dead your life is hidden with Christ in God When Christ who is our life shal appeare then shal ye also appeare with him in glory Mortifie therfore your meÌ„bers which are on the earth fornication vncleannes c. And 1. Thes 4.1 2. And furthermore saith the Apostle we beseech ye brethren exhort ye in the Lord Iesus that ye increase more more as yee haue receiued of vs how yee ought to walke and to please God For yee know what commandements we gaue you by the Lord Iesus For this is the will of God euen your sanctification and that ye should abstaine from fornication c. If we shall doe thus yea constantly to the end and not be turned away by any afflictions then behold
affliction for Christ his sake to shew all good faithfulnes vnto him and to reioyce in him with vnspeakable ioy in what estate and condition so euer seeing wee may well perceiue that the one sort as well as the other are highly and pretiously esteemed of him For he that so dearely loueth and so highly esteemeth those that shew mercie to any for his sake cannot but beare like loue and affection to those to whom the mercie is shewed in as much as they suffer that affliction which they endure in the cause of our Sauiour And indeede of both they doe performe the more excellent duty and seruice to our Sauiour whosoeuer are content need so requiring to want all worldly comfort yea to indure all torments for him and his truthes sake Thus therefore as was saide before we may easily perceiue that our Sauiour is very earnest in commending the works of mercy and compassion such as he hath mentioned yea and all other of the same or like kind no doubt For as hath beene alreadie obserued our Sauiour in mentioning these for instance did not minde to exclude any other And beside that insomuch as there are many other duties of other sort and kind and the same also more excellent then these in that they do more immediatly and directly concerne the Maiestie of God and are as the roote of those to wit the true knowledge faith feare and loue of God in Christ Iesus these also will our Sauiour assuredly crowne in his seruants And on the contrary insomuch as the condemnation of the wicked shall not proceed against them onely because of their vnmercifulâ—es but also for all other of their sinnes as may appeare Mat. 5.22 where angrie and vnaduised words come into iudgement and chap. 12.36.37 euery idle word and Eccles 11.9 all youthfull pranks and chap. 12. of the same book in the last verse Euery secret thing 2. cor 5.10 all that euery man hath done whether it be good or euill How then cometh it to passe that our Sauiour maketh expresse mention onely of the mercifulnes of the godly with the actions thereof to their praise here as afterward of vnmercifulnes onely to the reproofe and condemnation of the wicked Question What may be the reason hereof Answer First because through selfe-loue which is naturally most deeply rooted in vs we are very hardly drawn to the performaÌ„ce of these duties of loue to our neighbours yea most hardly to the duties of christian loue to our christian afflicted and impouerished brethren howe sharpe soeuer their afflictions be though it be hunger a very sharpe sause as wee all may knowe or nakednes or any other Secondly because these duties are the most familiar and plaine testimonies of an vpright heart toward Christ wheras it is most vsuall with hypocrites to rest in the externall ceremonies of the worship of God without any further regard Thirdly because as the children of God are more mercifull and in the fruits of mercie more plentifull constant to the succouring and helping of their needie and helplesse brethren here vpon earth by so much the more liuely they do represent the diuine image and likenes of God their heauenlie Father And contrariwise because where vnmercifulnes is there doth easilie lodge crueltie and all other sinne And for that as any are more vnmercifull and cruell so are they not onely more vnlike to Grd but also more like to their Father the diuell who beareth this brand that hee is a murtherer from the beginning Explication proofe These reasons may well suffice and they haue good warrant from the holie scriptures of God For first as touching the difficultie the vncessant instructions rebukes and exhortations with so many often repeated promises threatnings tending this way set down in the holie scriptures are a plentifull demoÌ„stratiue proofe of it Ter giuersatrix nostra caro est ad benefacienduÌ„pigra Alas our sluggish nature shukketh at it when it cometh to any matter of contribution from the purse to almes or to any other holy vse albeit we would seeme to be with the forwardest in hearing or talking of the word in commending of well dooing c. Secondly that these duties are of all other the most familiar and plaine testimonies of an vpright heart toward our Sauiour Christ it may likewise be euident from the holy scriptures because fewer of such haue bene charged and detected or hypocrisie then of the other as may appeare by the vsuall practise of the holy Prophets who haue from the want of these duties improued the religion and worship of those that were zealous in outward ceremonies but neuer convicted any of hypocrisie who haue proued themselues by the works of mercie Nulla re alia itae declaratur generaliter animus erga ChristuÌ„ sincerus atque ista allectione propter Christae Musculus to be mercifull men And in this respect well saith a learned man that sinceritie of heart toward Christ is in no other thing so generally declared as in brotherly loue for Christes sake For whereas loue may be declared these two wayes either to the parties themselues who are loued or to others for their sake this latter is a more sure confirmation then the former in so much as hee that will doe this will much more doe the other if opportunitie shall serue but it followeth not so strongly on the other side Wherevpon verie well concludeth the same learned man Non potest igitur certius declarari qua simus erga Christum fide charitate quà m in ijs qui ad Christum pertinent maximè illis qui conteÌ„ptissimi sunt It cannot be more certainely declared howe faithfull and louing we are toward Christ then by our dealing toward them that belong vnto him and chieflie to them that are most contemptible among the rest Now thirdlie that by mercifulnes and the workes thereof we doe speciallie resemble the image or God our heauenly Father it may appeare by calling to minde the speach of our Sauiour mentioned not long before out of the 6. of S. Luke verses 35. â—6 and Coloss 3.12 And on the contrarie that the vnmercifull and cruell men doe thereby shewe themselues the children of the Diuell and to beare his image that one place of our Sauiour is verie plaine Ioh 8. â—4 Thus therefore all the reasons mentioned why our Sauiour standeth so purposedlie vpon the workes of mercie haue their warrant from the holie Scriptures And herewithall we may see a liuely representation of the state of the whole true Christian Church here vpon earth in that it standeth in these two sortes of people either those that are poore and afflicted for Christ and his Gospell sake or th se that haue a mercifull regard of such whosoeuer for the time are in prosperitie themselues Likewise we may see on the contrarie what the state and condition of the false or malignant church is in that it consisteth of such as either
Lord of Hostes And as God is verie often called the holy one of Israel And Exod. 28.36 Holines is ascribed to the Lord. As touching our selues it is onely perfect to vs by imputation in that our Sauiour Christ is made of God our sanctification 1. Cor. 1.30 and Colos 1.22 According also to that which our Sauiour himselfe saith Iohn 17. For their sakes doe I sanctifie my selfe All our inherent or infused sanctification through the inhabitation or dwelling of the Spirit of God and our Sauiour in vs it is at the best but inchoate onely and in part here in this life and therefore it hath neede of daily strengthening and encrease by all holy meanes of the word and praier c. according to that which we read 1. Cor. 7.1 and chap. 5.8.9 and 2. Epistle 2.13.14 and Reuel 22.11 He that is holy let him be holy yea more holy as the words may well be vnderstoode Yet so as wee must not dreame of anie full perfection to be in vs or in the Church of God till it be perfected in the heauens that is till that be fulfilled whereof the Apostle Paul speaketh Ephes 5.25.26.27 saying that our Sauiour Christ will make his Church glorious and without spot or wrinkle And Saint Iohn Reuel 14.4 5. These are they which are not defiled with women for they are virgins These followe the Lambe whethersoeuer he goeth these are bought from men being first fruites vnto God and to the Lambe And in their mouthes was found no guile for they are without spot before the throne of God Thus much for this time concerning the holines of the Church and why it is called so As for the word Church it selfe howsoeuer it is drawne to signifie the places or houses of Gods worship yet if we looke to the Hebrew word Kaal vsed for the same which signifieth a congregation or gathering together of people according to that we read Psal 22. verse 22. and verse 25. likewise Psa 26.12 and Psal 68.26 And againe if wee consider the vse of this other Hebrew word gnedha vsed to the same purpose comming of tagnad which signifieth to come together at appointed times and seasons as we read Exod. 12.3 and verses 6.19 and 47. of that chapter and in infinite places of the olde Testament And if herewithall we looke to the Greeke word ecclesia cōming of eccaléo which signifieth to call forth or to prouoke incite to assemble together as it is vsed 1. Cor. 1. verse 2 and euery where in the new Testament we may easily perceiue that our English word Church vsed in stead of them noteth properly that company of people which God calleth together by the outward sound of his Gospell and inward grace of his Spirit to the holy profession of his name and practise of his diuine worship to his glory and their owne saluation And thus hauing called to mind the whole doctrine for the interpretation of the Article of our beliefe concerning the holy Church of God somwhat largely as it was preached vnto you I desire now that you should in as few words as you can make it plaine what you haue learned to beleeue according to the true meaning of this Article Question What haue you learned concerning this point Answer This Article of my faith teacheth mee to beleeue that there is but one holy catholike or vniuersall Church that is to say one holy societie or fellowship of people elected and called of God through his free grace in Iesus Christ who also are through the same his free grace iustified and sanctified in the name of Christ by the holy Spirit of God and no otherwise to the end they may in due time be meete partakers of most blessed life and glory in his euerlasting and heauenly kingdome Of the which catholike Church it teacheth me as well as any other in particular that I ought to beleeue firmely in my heart and chearefully and boldly to professe and acknowledge with my mouth and also dutifully to expresse by the actions of my life that I am a true and liuely member of it Explicatiō and proofe It is true it teacheth so much in deede For that which is said of the Corinthians for their part 1. Ep. 1. verse 2. that they were a Church of God sanctified in Christ Iesus Saints by calling and such as called vpon the name of our Lord Iesus Christ it agreeth to euery other congregation yea to the whole Church of God vpon the face of the whole earth According as in the same place he ioineth them with the rest of that time liuing in these words Vnto the Church that is at Corinth c With all that call on the name of the Lord Iesus in euery place both their Lord and ours But this they could not doe vnlesse they had beene first Saints by calling c as well as the Corinthians as wil easily appeare by comparing together that which the same Apostle writeth in the 6. cha of the same Epistle verse 11. and chap. 12.3 No man can say that Iesus is the Lord but by the holy Ghost And furthermore for election and calling and iustification and glorification lincked as it were in one golden chaine read Rom. 8.29.30 Those which God knew before he also predestinated c. Moreouer them whom hee did predestinate them also he called and whom hee called them also he iustified and whom he iustified them he also glorified The particular apprehension of which calling iustification and glorie is by the hand of faith as it followeth chap. 10. verses 9.10.11.12.13 For if thou shalt confesse with thy mouth the Lord Iesus and beleeue in thine heart that God raised him vp from the dead thou shalt be saued For with the heart man beleeueth vnto righteousnes and with the mouth man confesseth to saluation For the Scripture saith whosoeuer beleeueth in him shall not be ashamed For there is no difference betweene the Iew and the Grecian for he that is Lord ouer all is rich vnto all that call vpon him And touching the meanes of our externall calling to this holy societie of the Church to call vpon the name of the Lord as an effect of the election of God it is the preaching of the Gospell as it followeth in the same place verse 14. But how shall they call vpon him in whom they haue not beleeued and howe shall they beleeue in him of whom they haue not heard and howe shall they heare without a Preacher For euen in this very respect the Church hath the name Ecclesia from the Greeke language giuen vnto it because it is a companie inuited and called by the preaching of the Gospell to beleeue in the name of the Lord and to call vpon his name c by an allusion to the ciuill calling together of the Burgesses and free men of a Citie by the voice or sommons of the Cryer So that vpon the premisses with the present obseruations laid together wee may easilie reduce all
is no saluation it is the dutie of euerie one that belongeth to God to forsake himselfe and all wicked assemblies and to ioyne himselfe vnto it by imbracing the same faith and liuing in obedience to the same word and Gospel of God our Sauiour Christ with a godly care of preseruing the holy vnitie and peace thereof And to this ende it is furthermore the dutie of euery true member of the Church to associate and ioyne himselfe to some particular Church or congregation of the people of God and therein to continue and abide It is likewise the dutie of all particular and visible Churches as well as of the whole Church generally faithfully to imbrace testifie and vphold the truth of God committed to the custodie of it Finally wee doe all stand bound alwaies to inlarge our hearts to blesse and praise the Lord for the largenes of his mercie thus vniuersally extended to all estates and degrees of people in euery nation and that also to euery generation since the beginning of the world but specially in these our dayes and since the time of the more full reuelation of the Gospel ExplicatioÌ„ proofe All these duties doe belong to this comfort by very good right and with good warrant from the word of God and as the matter speaketh very plainly to euery reasonable man euen of it selfe But let vs see something for the better confirmation of them vnto vs. And first touching the first branch of the answer we may well take one speciall proofe from the wordes of our Sauiour who is the onely head of this one Church Mat 16.24 If any man will followe me let him forsake himselfe and take vp his crosse and follow me Likewise Luk 9 23. Here is a plaine proofe that we must forsake our selues And herewithall very fitly are wee admonished that seeing we are to ioyne our selues to the militant Church here on earth that therefore also we must purposedly dispose of our selues to beare our part in the coÌ„mon afflictions thereof In which respect as likewise to shewe that we must forsake the societie of Idolaters and profane persons the example of Moses is very notable Heb 11.24 25.26 Read also Psal 26 v. 4.5 But we haue an expresse commandement confirmed by many holy reasons and perswasions 2. Cor. 6.14 15 16 17 18. Be not vnequally yoked with infidels c saith the Apostle come out from among them and seperate your selues saith the Lord himselfe Read also Reuel 14 6 7 8 9 10 11 And ch 18 4 5 6 7 8. The reason is for that no vncleane thing nor whatsoeuer worketh abomination or lyes shal enter into the kingdome of heauen but they which are written in the Lambes booke of life cha 21.27 Verily as there was no saluation in the dayes of Noah out of the Arke so is there at no time any saluation to those that are out of the Church of God Wherefore touching the second branch of the answer that it is our dutie to ioine our selues to the Church in the outward societie of it that is in the exercises of the true worship of God for the confirmation of faith c. it is that which our Sauiour Christ directeth his spouse to doe she being desirous to be guided by him Song of Songs ch 1. v. 6 7. And it may wel be hence obserued in that it is said The Lord added to the Church from day to day such as should be saued Read also Heb 10 25 ver 29. where the Apostle sheweth that there is danger of perdition to euery one that shall withdrawe himselfe after that hee hath once entered this holy fellowship For the third dutie of the whole Church and of all particular assemblies or congregations which is that they ought to be faithfvll vpholders and keepers and as it were pillars of the truth of God read Deut 31.9.10 11.12.13 The law was committed io the custodie of the Priests the Sonnes of Leui for the common benefite of the people of Israel that they might by theÌ„ heare learne feare the Lord God keepe obserue all the words of his lawe And in this very respect the Church of God is called the pillar and ground of truth 1. Tim 3 15. as we haue seene before And now that according to the last branch wee ought alwaies most instantly praise the Lord for the largenes of his grace mercy toward the infinite thousands of the lost posteritie of Adam the heauenly vision of Iohn may teach vs Reuel ch 5 v. 8.9.10 c. Whervnto also let vs ad this that much lesse ought we to repine or grudge at the receiuing of any the poorest or most sinfull to mercie but contrariwise to be so much the more yea more and more thankfull by how much God doth more plentifully magnifie the riches of his free mercie not onely toward our selues but also toward euery other and therefore to embrace them as brethren and to reioyce in them and for them to the great praise of our most gracious and mercifull God Such are the duties arising from the comfort of faith in regard of the vniuersalitie of the catholike church of God It followeth that we inquire into the duties of euery one in respect of the holiâ—es of it Question Which ought they to be Answer It is the dutie of euery member or particular person in the Church of God first to apprehend by faith the perfect holines of our Sauiour Christ who alone is the onely full fountaine thereof Secondly to seeke to be partakers of some portion of the ouer-flowings of this fulnes And thirdly to seeke to further and increase holines both in our selues and also in as many other as possibly we may ExplicatioÌ„ and proofe Seeing God hath made our Sauiour to be perfect sanctification and holines vnto vs 1. Cor 1 30. Colos 1 22 it were extreme folie not to lay hold on him most gratefully in this behalfe Yea and if we shuld not as it were open our mouthes wide to receiue of his fulnes a meet portion of his aboundant grace answerable to that Ioh. 1 15.16 And ch 7 ver 37.38.39 Read also ch 13.8.9 If I wash thee not saith our Sauiour to Peter thou shalt haue no part with me And the same is affirmed generally Heb 12.14 Without holines shall no man see the Lord. And 2. Cor 5.17 If any man be in Christ let him be a newe creature Olde things are passed away behold all things are become newe And besides how vnseemely yea how absurd a thing were it that any polluted and defiled member should be ioined to a most pure head and to the rest of the beautifull members thereof This must needes be a dishonour and an vtter disgracing to the whole body It were as if a man should goe about to make the glorious church of our Sauiour Christ like to that deformed image which Nebuchadnezzar sawe in his dreame the which hauing the head of
is his soule into the hands of the Lord Iesus who no doubt receiued it Acts 7.59 According to that Reuel 6.9 10 11. where the soules of the Martyrs are said to lie vnder the altar to wit as being vnder the blessed safe protectiō of our Sauiour for whose sake vpō whō after a sort they offered sacrificed thēselues vnto God like as Paul vseth that maner of speech cōcerning himself Phil. 2.17 Neither was this the knowledge faith perswasion of the faithful at the cōming of our Sauiour since that time onely by the light of his doctrine promise and practise but it hath beene likewise the knowledge and beliefe of the Church of God in all former times euen frō the beginning For so taught king Salomon Eccl. 12.7 The body returneth to the earth euen dust as it was but the Spirit returneth to God that gaue it And Dauid before him being of this beliefe commended his soule into the hands of God Into thy hand saith he to God I cōmend my spirit for thou hast redeemed me O Lord God of truth Ps 31.5 Where note we wel that the blessed immortality of the soule is a fruit of our redemption Yea Moses of more ancient time before him Abraham the rest of the Patriarks also before Abraham they all liued died in this beliefe Heb. ch 11.13 14 15 16. And ch 12.23 it is writtē of the souls of all the righteous departed this life euen frō the beginning of the world that they are in a perfit estate of happines in heauen so farre forth as they may be perfit till the resurrection of the body Hereof hath the Lord giuen a liuely testimonie from heauen in that he tooke Elias vp from the earth preuenting thereby his naturall death as men ordinarily die 2. King 2.11 And before him Henoch also who was more neare the first ages of the world Gen. chap. 5.24 And as we reade Heb. 11. 5. By faith was Henoch taken away that he should not see death c. This did God of speciall grace and fauour and for a reward to Henoch because he walked with God and had a care in all things to please him This reward out of all question was the blessed immortality of his soule in heauen if not of the glorious change of his body also And the immortality of the soule of Moses Elias is plainly testified by their appearance at the transfiguration of our Sauiour Christ Matth. 17.3 Thus the beliefe of this Article hath beene knowne and embraced euen from the beginning of the world to this day Yea so famous hath it beene from the beginning that the very heathen haue retained a certaine smacke of this doctrine as it is euident in the writings of their Philosophers from time to time euen from among the Egyptians and Caldeans to the Grecians and Latinists both Oratours and Poets As noble Mornaeus sheweth at large in his 15. chapter of Truenesse of religion though these Philosophers had this doctrine rather by rote as it were as wee say of children then by any religious assurance among them for want of the liuely testimonie and warrant of Gods holy word which either they had not or did not duly regard But let vs returne to the Apostles words And in the second place diligently obserue we that he opposeth the estate of the life to come whether before the resurrection or after to the estate of this present life so long as our our soules abide here in the body This he calleth the earthly house of this tabernacle that is a flitting and transitorie estate according to that 1. Pet. 1.17 and 2. Epist 1.13 14. Iob ch 4.19 and Isai 38.12 The other he calleth first a building of God secondly a house not made with hands thirdly eternall in the heauens fourthly such a building as is from heauen all which cannot altogether agree to the body alone Thirdly this building doth the Apostle with the rest as hee testifieth of them desire to be clothed with immediately after that they leaue this earthly tabernacle because otherwise as hee saith they should be found naked vntill the resurrection of the body Fourthly the Apostle sheweth that the faithfull are not wearie of this life because of the present afflictions and troubles thereof through impatience but because they know that this life ended it is the good pleasure of God that they shall be no longer strangers from him but come presently home vnto him into a blessed estate waiting therein for the adoption euen the redemption of their body till afterward Rom. 8.23 This therefore is the cause why they doe long till they may inioy it when once the time appointed of God shall come In soule first the power of sinne being extinguished and afterward in soule and body together freed from all mortality and corruption for euer and euer Herevpon it is that the Apostle reasoning from the causes of that longing and sure confidence that the faithfull haue hee saith first that God hath created or fitted them to this immortality in his owne purpose and counsell euen from the wombe and secondly that he hath in due time giuen them the assurance of it by the earnest of his holy Spirit Thus much therefore for the ground and warrant of the blessed immortality of the soules of the faithfull euen for all whosoeuer doe truly beleeue in our Sauiour Christ For all and euery one haue their part in all the benefits purchased by him as wee may remember from the doctrine of the communion of Saints Question NOw what is the meaning of this Article of the blessed immortality of the soule Ans The meaning of it is first That the soule is created of God The meaning of it such a spirituall substance distinct from the body of euery man and so liuing in it selfe 〈◊〉 causing life to the body that though the body die yet it remaineth still in the owne life and by the ordinance of God is not subiect to death nor possible for euer to be extinguished or to cease to hold that proper existence or Beeing which God hath giuen vnto it Secondly the meaning of this Article is that so soone as the naturall life which the soule ministreth to the body is ended God receiueth the soule of euery true beleeuer into his heauenly kingdome Where he maketh their estate vnspeakeably more blessed then before in that he giueth vnto them a most sweet comfortable fruit of all that christian knowledge faith sanctification of euery grace which they had obtained here in this life and that euen in all meete and full perfection so to continue for euer and euer with the thousand thousands of the holy Angells and Saints of God The meaning of this Article may well bee comprehended in these two branches Explicatiō proofe But yet so as the first branch of your answer may well be extended as well to the soules of the wicked and infidells as to
in that he saith that This mortall must put on immortalitie for he earnestly affirmeth though most faithlesly and heretically that Paul doth not speake these wordes of the earthly creature but of the liuing word c. These are the words of H. N. Verily saith he the mortall whereof Paul witnesseth is not any creature of the earthly flesh and blood but it is the liuing word and Beeing of GOD which in the beginning was immortall in the manhoode and is for our sinnes cause become mortall A most ignorant and hereticall blasphemie and a most manifest falsifying of the meaning of the holy Apostle Hitherto of the ground and warrant of this Article concerning the resurrection of the body from this one most notable and plentifull testimonie and confirmation of the Apostle Paul thus farre forth in this 15. chapter of his ◠Epistle to the Corinthians THere are store of other testimonies in the holy Scriptures to confirme the same vnto vs as an Article of faith vsually receiued euen from more ancient times and that no doubt according to the beliefe of the faithfull in the true Church of God frō the beginning of the world For like as for the confirmation of this Article to the christian Church our Sauiour Christ being vpon earth raised diuers out of their graues as we haue seene heretofore among the miraculous works which he wrought And after that againe the Apostles by his power did the like as Peter raised Dorcas from death to life c. So from the beginning God wrought some like miraculous works for the confirmation of the faith of his people therein in all ages that went before For as wee reade in the holy Story 2. Kings 13.21 A dead man touching the bones of Elisha reuiued and stoode vpon his feete Yea as God tooke away Elijah so long before that hee tooke Henoch away bodily into heauen for any thing we know to the contrary Abraham also considered that God was able to raise vp Isaak euen from the dead from whence also as saith the Apostle hee receiued him after a sort Heb. 11.19 And in the same chapter verse 35. The women receiued their dead raised to life as for example the widow of Sarepta her sonne at the prayer of Eliah and the Shunamite her sonne at the prayer of Elisha Other also as the Apostle saith further were racked and would not be deliuered that they might receiue a better resurrection The which may be exemplified from the answer of the mother of her seuen children martyred vnder Antiochus in the 7. chap. of the 2. Booke of Maccabees What the beliefe of Iob was we saw but a while since We may reade other testimonies Isai 26.14 and Ezek. chap. 37. the whole chapter In the which places the holy Prophets strengthened the faith of the people of God touching their returne out of captiuity by an allusion or argument taken from the resurrection of the dead as though they should haue said ye beleeue that which is a greater matter as a receiued Article of your faith and therefore let not your hearts doubt of this And more directly to this purpose the Angel of God testifieth to the Prophet Daniel the certainty of the resurrection of all flesh that is of the godly to euerlasting life but of the wicked to shame and perpetuall contempt Dan. chap. 12.2 And verse 13. he telleth Daniel himselfe that he for his part should stand vp in his lot at the end of his daies Thus wee may perceiue that the resurrection of the body hath beene receiued as an Article of faith not onely in the christian Church since the comming of our Sauiour in the flesh but also in the true Church euen from the beginning and in all ages among all true beleeuers vnto the time of the same his comming according to that which we reade Iohn 11.24 where Martha answering our Sauiour according to the common faith saith to our Sauiour concerning her brother Lazarus I know that he shall rise againe in the resurrection at the last day And Acts. 24.15 the Apostle Paul testifieth of the Iewes that they looked for the resurrection of the dead The meaning of the Article NOw after this large discourse touching the ground and warrant of this Article it followeth in the next place that you are to shew what the meaning of it is Question What therefore is the meaning of these wordes I beleeue the resurrection of the bodie Answer They teach me and euery true Christian to beleeue that according to the holy decree of God and for a publike declaration of his diuine iustice and hatred against sinne in the fight of all the worlde death is appointed to all so that euen the most godly by reason of that sinne which is yet in part abiding in them The meaning of the Article must die the naturall death which is a seperation of the soule from the body for a time wherevpon it followeth that the body returneth to the earth from whence it was taken those onely excepted who shall be found liuing vpon the face of the earth at the comming of our Sauiour Christ to iudgement yet for the worthinesse of the death and satisfaction which the same our Sauiour hath made to God for vs and by the effectuall working of his diuine power I doe beleeue that both I my selfe and also that all which haue died alreadie or shall hereafter die in the Lord shall at the last day be bodily raised vp to a most blessed and glorious estate our soules being vnited vnto them againe and thence forth so to remaine for euer and euer Ex. The proofe of all this we haue seene before Onely let vs briefly call to mind that which we read Heb. 9.27 28. As it is appointed to men that they shal once die and after that commeth the iudgement So Christ was once offered to take away the sinnes of many and vnto them that looke for him shall he appeare the second time without sinne vnto saluation Reade also Eccles 12.7 and 1. Thes 4.15 16 17. NOw let vs goe forward Question What promise of God haue you in the holy Scriptures The Promise that our bodies shall rise againe Answer We haue the promise of God prophetically set downe by the Prophet Hosea chap. 13. verse 14. alledged by the Apostle Saint Paul 1. Cor. 15.54 as it followeth thus in that chapter 54 So when this corruptible hath put on incorruption and this mortall hath put on immortalitie then shall be brought to passe the saying that is written Death is swallowed vp into victorie Explicatiō proofe The holy Apostle doth fitly alledge the testimonie of the Prophet to this purpose And wee may likewise alledge all the prophecies of the olde Testament touching the resurrection of the body for the confirmation of the same promise of God in this behalfe But the fundamentall ground of this promise is that most gratious couenant which God hath made with Abraham Isaak
God doth certainly belong according to that Rom 2 7. God will giue eternall life to them that by continuance in wel-dooing seeke glory and honour and immortalitie But we must vnderstand that he wil giue it of free grace and that for our Sauiour Christ his sake and not for any merit of their wel-dooing They that are true members of the Church militant heere on earth shall bee members of the Church triumphant in heauen They that haue a true enterance and so abide in the kingdome of grace they shall both enter and also abide for euer in the kingdome of glory But of this some thing hath beene saide in the Article of the Church and more is to bee saide in the duties of this Article And therefore here wee ende concerning the Promise THe vse for comforf followeth next The Comforts Question What may that be in respect of this Article Answer The comfort of faith in respect of this Article is euery way comfortable yea it is euen the comfort of all comforts that God hath appointed vs to immortalitie and glory It is as one may say the generall sealing vp The Comforts and ratifying of the whole comfort of the Gospel to all true beleeuers Quest It is true that you say But can you shewe it to be so by any particulars Ans First of all this Article bringeth singular cōfort with it in that as it containeth the greatest benefite euen that in the fruition whereof all other are perfitted vnto vs so it is most gratiously assured vnto vs by the whole blessed Trinitie as that which is on our behalfe the finall end why our Sauiour Christ tooke our humane nature and that in the same he wrought and suffered all that he did both worke and also suffer for vs. Secondly because we enioy the beginning and as it were the first fruites of the comfort of euerlasting life here in this world through the gratious presence and working of the holy Ghost in our hearts Thirdly because the custodie of this most precious and excellent benefite is more sure and safe in the hand of God for vs then if it were in our owne keeping Fourthly because this euerlasting life shall put a blessed end to all discomfort and remoue all causes and occasions thereof for euer Finally because that comfort which it shall bring with it is not onely the greatest comfort containing all causes of comfort and reioycing in it but also because in the greatnes and perfection thereof it shal continue world without end Explicatiō proofe That this benefite is the greatest and euen the perfitting of all other the benefits of God vnto vs it is euident in that according to the last part of the first branch it is the chiefe ende on our behalfe wherefore our Sauiour Christ tooke our nature c. as hath beene declared before Yea it is euen of it selfe euident that this benefite is the very perfiting of all the rest in such sort that all particular comforts flowe as it were into this great Sea of all comfort And that the comfort of it is and may iustly be the greater vnto vs in that it is most gratiously assured vnto vs by the whole blessed Trinitie we cannot but conceiue from that which we read 1. Iohn 5.4.5.6.7.8 c. 13. if wee shall aduisedly ponder and weigh the same And yet more particularly saith our Sauiour to the woman of Samaria Iohn 4.10 If thou knewest the gift of God and who it is that saith vnto thee Giue me drinke thou wouldest haue asked of him and he would haue giuen thee water of life And verse 14. Whosoeuer drinketh of the water that I shall giue him shall neuer be more a thirst but the water which I will giue him shall bee in him a well of water springing vp to euerlasting life And chap 6.35 I am the bread of life And againe in the same chapter yea againe and againe verses 40.47.48.50.51 And chap 17. ◠The Father saith our Sauiour hath giuen the Sonne power ouer all flesh that hee should giue eternal life to al them that he hath giuen vnto him Yea our Sauiour himselfe is in this respect called the Father of eternitie that is the author and giuer of eternitie to his Church from the Father Isai 9.6 And 1. Iohn chap 1. verse 1. he is called The word of life as hauing the fountaine of euerlasting life in himselfe in that he is God in the flesh Iohn 1.1 c. And ch 14.6 I saith hee himselfe am the way the truth and the life For the proofe of the second branch read Iohn 5.24 Verily verily saith our Sauiour I say vnto you He that heareth my word and beleeueth in him that sent me hath euerlasting life and shall not come into condemnation And chap 6.54.55.56 Whosoeuer eateth my flesh and drinketh my blood hath eternall life and I will raise him vp at the last day For my flesh is meate indeede and my blood is drinke indeede c. And chap 10. verse 10. I am come that my sheepe might haue life and haue it in aboundance And verse 28. I doe giue vnto them eternall life and they shall neuer perish neither shall any plucke them out of my hands c. And Luke 10.24 Marie hath chosen the good part which shall not be taken from her Here call againe to minde 1. Iohn 3 14. And Rom 8.6 Moreouer Philip 3.20 Our conuersation saith the Apostle Paule is in heauen And 2. Peter 1.11 By adding of vertue to vertue saith the Apostle Peter an entrance into the euerlasting kingdome of our Lord and Sauiour Iesus Christ is aboundantly ministred vnto vs. And Act 11.17.18 Forasmuch as God gaue them that is the Gentiles a like gift as he did vnto vs saith the same Apostle when we beleeued in the Lord Iesus Christ who was I that I could let God When they that is the rest of the Apostles heard these things they held their peace as Saint Luke writeth and glorified God saying Then hath God also granted to the Gentiles repentance vnto life Now for the proofe of the third branch beside these testimonies euen now rehearsed Iohn 10 28. and Luke 10 42. read also 1. Pet 1 3 4 5. c. Blessed be God euen the Father of our Lord Iesus Christ who according to his aboundant mercie hath begotten vs againe vnto a liuely hope by the resurrection of Iesus Christ from the dead To an inheritance immortal and vndefiled and which fadeth not away reserued in heauen for ye who are kept by the power of God phrouroumenous kept as by a garison of souldiers through faith vnto saluation which is prepared to be shewed at the last time That is to say as touching the perfection of it c. Read also 2 Tim 2 19. The foundation of God remaineth sure c. And Rom 2 29. The gifts and calling of God are without repentance And 1 Cor 1 8 9. God will confirme yee vnto the ende
repentance comming from the true knowledge of God in Christ our eternall Sauiour wee haue an entrance into this euerlasting life while wee be here in this world we shall neuer be partakers of the full and perfit fruition of it The Danger of not beleeuing this article in the kingdome of heauen Expl. It is true according to that which our Sauiour Christ affirmeth very earnestly to Nicodemus in the 3 chap. of Iohn verses 3.5 saying Verily verily except a man be borne againe he cannot see nor enter into the kingdome of God Much lesse therfore can he attaine to the full and perfit fruition of it Read also Rom. 6.21.22 What fruite saith the Apostle had ye then in those things whereof ye are now ashamed For the end of those things is death But now being freed from sinne and made seruants vnto God ye haue your fruit in holines and the end euerlasting life Likewise chap. 8.1.2 c. There is no condemnation to them that are in Christ Iesus which walke not after the flesh but after the Spirit c. But verse 6. The wisedome of the flesh is death And verse 13. If ye liue after the flesh ye shall die Wherefore as the same Apostle writeth 2. Cor. 5.17 If any man be in Christ let him be a new creature c. And 2. Tim. 2.19.20.21 The foundation of God remaineth sure and hath this seale The Lord knoweth who are his and let euery one that calleth or nameth the name of Christ no onomazoon to onoma Christou depart from iniquity Notwithstanding in a great house are not onely vessels of gold and of siluer but also of wood and of earth and some for honour and some vnto dishonour If any man therefore purge himselfe from these he shal be a vessel vnto honour c Reade also 1. Iohn 3.14 He that loueth not his brother abideth in death And verse 15. Whosoeuer hateth his brother he is a man-slaier and ye know that no man-slaier hath eternal life abiding in him Verily not to beleeue this Article which is the chiefe effect of all the rest is in effect as much as to denie faith to all the former Articles both concerning God himselfe and also concerning his Church So that the miserie of all such must needes be most grieuous and infinite as we shall see further when wee come to consider of the generall danger of not beleeuing Wherefore beloued in the Lord I speake to all both young and olde we may all of vs easily perceiue the necessitie of beleeuing and obeying the doctrine of this Article yea and that in a speciall respect and reference to all the rest insomuch as according to that which was said in the beginning this Article is the end and scope of all to the praise of the glorious riches of the most free grace and infinite mercies of God through Iesus Christ our Lord to whom be all praise and glorie ascribed as most due for euer and euer Amen The errors and herisies to be auoided which are contrary to the true beliefe of this last Article are such as hereafter doe follow First the hereticall opinion of the Corinthians Nepotians Chiliasts and of those that are called Aeternals who are recorded to haue held that the eternal life which shall be after the resurrection consisteth in bodily pleasures to be had here on earth and the same to continue onely for the space of one thousand of yeeres Secondly the opinion of the Popuzians who say that eternall life and the celestial Ierusalem is here on earth And like to this the opinion of the Pelagians and Celestians who are said to affirme that eternall life is without the kingdome and paradise of God Moreouer the opinion of the Adamites who haue taught that the congregations or companies of the Church here on earth are the true paradise All which though they seeme not to define eternall life so grosly as the former yet it is manifest that they doe greatly erre from the truth taught vs in the holy Scriptures and therfore are iustly to be condemned of vs and of all true Christians H. N. also and his family what faire shewe so euer they make are iustly to be condemned in this point as well as in many other because they hold euerlasting life to be nothing else but their imagined perfection in the embracing and holding of their communaltie of loue according to the pretended gratious word and doctrine of H. N. For so he interpreteth this Article in the 7. chap. of his first Exhortation in the 44. Section that euerlasting life is a true light of men And to this purpose hee alledgeth that in the first chapter of the Euangelist Iohn where the Euangelist speaking of our Sauiour calleth him by the name of the true light So that by the doctrine of H. N. the Deitie of our Sauiour Christ and the euerlasting life of the same H. N. and his schollers are all one He maketh the eternall and vncreated and beginningles life of God and the created or regenerated life of the Saints to be the same And that his meaning is so blasphemous and absurd hee maketh it verie plaine in his 15. chapter of the same his Exhortation Sect. 1. in these words of his The true light vnderstand it my Sonne saith hee is the euerlasting life it selfe and by them to whom it is come and manifested in the obedience of the gratious word and his seruice of loue it is to a light of men to the preseruation in the godlines to all such as beleeue therein And this is that allegoricall propagation of H. N. his Christ to a blessing of all the generations of the earth as hee often speaketh Hee proceedeth in a further description of the same his true light and saith That it hath his originall forth-comming out of the louely Beeing and true minde of the eternall life it selfe Yea hee saith further Sect. 3. that this true light and eternall life bringeth with him the Mercie-seate of the Kingly Maiestie which is God Christ and the holy Ghost it selfe also all spirituall treasures and heauenly riches and all loue and peace in the godlines Thus H. N. runneth on in his spirituall frenzie most vnskilfully and absurdly confounding all things cleane contrarie to that which he pretendeth to make a most distinct declaration But let all such as desire not to be seduced and led aside from the true Christian faith of the Gospell neither in this Article nor in any of the rest take heede of H. N. as of a most dangerous and deepe Deceiuer as that faithfull seruant of God Maister Knewstub hath notably discouered him to the true Church of God so to be To whose godly and learned writings I would willingly send such as should stand in any speciall neede of helpe against his most deceiuable and hereticall doctrine Thus much shall suffice at this time for a warning against his peruerting of the truth of our present Article And thus also an