how gratious the promise is It is a true saying saith the Apostle 2. Tim. chap. 2.11.12 For if we be dead with him that is with out Sauiour we shall also liue with him If we suffer we shall reigne with him And Reuel 2.26 27 our Sauiour testifieth thus by his holy Apostle from heauen He that ouercommeth and keepeth my workes vnto the end to him will I giue power ouer Nations and he shall rule them with a rod of yron and as the vessells of a potter shall they be broken Euen as I receiued of my Father so will I giue him the morning starre that is singular brightnesse and glorie comparable to the morning starre answerable to that prophesie of Daniel chap. 12. â— They that be wise shall shine as the brightnesse of the firmament and they that turne many to righteousnes shall shine as the starres for euer and euer And againe Reuel 3.21 To him that ouercommeth will I grant to sit with me in my throne euen as I ouercame and sit with my Father in his throne Let him that hath an eare heare what the Spirit that is the spirit of our Lord Iesus Christ by his holy Apostle from heauen sa it vnto the Churches These promises therefore and such duties to the constant performance whereof they are made are diligently and religiously to be attended and beleeued of euery true christian Finally touching the last branch of the answer to wit that all diuine honour and glory is to be giuen to our Sauiour for the whole worke of our redemption and eternall saluation We haue the practise of the Church of God in the heaâ—ens yea and of the holy Angells also exemplified before vs Reuel chap. 5. vâ—rses 6 7 8 c. they doe most solemnly giue high glory to our Sauiour Christ in that behalfe falling downe and saying Thou art worthie c. And verse 12. The Angells say with a lowd voyce Worthie is the Lambe that was killed to receiue power and riches and wisedome and strength and honour and glory and praise Yea the vision declaring what is the duty of all as well in earth as in heauen representeth vnto Iohn that all the creatures which are in heauen and on the earth and in the sea and all that are in them doe say Praise honour and glorie and power be vnto him that sitteth vpon the throne that is to God the Father and vnto the Lambe for euermore That is to the Sonne our Lord Iesus Christ who according to this Article of our faith sitteth for euer at his right hand And this is that wherevnto we and all the Church of God in the daies of the Gospâ—l are prophetically exhorted and earnestly stirred vp by a fiuefold repetition of the same words Psal 47.5 6 7. God is ascended with triumph euen the Lord with the sound of the trumpet Sing praises to God sing praises sing praises vnto our King sing praises For God is the King of all the earth that is of the whole Church both Iewes and Gentiles sing praises euâ—ry one that hath vnderstanding Or rather thus sing praises with a Psalme of instruction that is to say fit to instruct vs in this mysterie of the exaltation of our Lord and Sauiour And herevnto the excellencie of the person of our Sauiour is very forcible and aâ—so the highnesse of that place from whence all the mercies of God are confirmed and the daily fruits thereof renewed vnto vs. For we vse to esteeme gifts and tokens of loue at very high price when they come from Persons of high place Most of all therefore and m st highly ought we to esteeme those most excellent gifts and blessings which doe continually descend vnto vs from the most royall hand of our Sauiour Christ euen from the right hand of God in the highest heauens To him therefore be all honour and glorie and praise for euer and euer Amen And thus albeit this yeelding of glory and praise to our Sauiour is a part yea a chiefe part of his diuine worship and might well haue beene spoken of in the second branch yet it neede not be thought to bee much amisse that it should in this wise be made a speciall conclusion of the whole answer touching the duties of faith belonging to the manifolde comfort of faith touching this Article NOw for the shutting vp of all The danger of not beleeuing this Article according to our order of handling euerie other Article of our faith What is the danger of not beleeuing in our Sauiour Christ and of not obeying him as one thus most highly aduanced to the right hand of the most sacred Maiesty of God Ans It cannot be that the faith of any such should be perfitly established Nay rather all that shall remaine in this their vnbeliefe and disobedience against our glorious Lord and Sauiour shall not onely be excluded from euery benefit of Christ but also stand most deepely subiect to extreame wrath and iudgement as a iust punishment for so great and intollerable a contempt Explication proofe It must needes be so indeede For seeing as it was said euen in respect of the appearance of our Sauiour in the time of his humiliation that he which did not then beleeue in him was condemned alreadie because hee beleeued not in the name of the onely begotten Sonne of God Iohn 3.18 Much rather may it be affirmed now after that our Sauiour is ascended thus into heauen and fully established in his glory And wee may here againe call to minde the wordes of our Sauiour Iohn 8.23 24. and verses 34 35 36. The summe whereof is this that if we beleeue not in him as one that came from heauen as one being sent from God and is gone againe to God into heauen we shall die in our sinnes Herevnto likewise serueth that which our Sauiour spake chap. 16.9 that the holy Ghost after his ascension to the right hand of God in the heauens should rebuke the world of sinne to wit in it selfe euen to the owne condemnation as touching those that would not beleeue in him thus leauing the world after his manifesting of himselfe and going away againe to him that had sent him In which place of Scripture also our Sauiour said further that the holy Ghost should after the same his ascension conuince the world of righteousnesse that is should shew by reall proofe and demonstration euen by reason of his ascension that our Sauiour is righteous for so are the words of our Sauiour himselfe Because I goe to my Father and ye shall see me no more Our Sauiour meaneth till the end of the world And last of all our Sauiour added in the same place of the Euangelist Iohn that the holy Ghost should come to conuince the world of iudgement that is to say that wrath and vengeance is due to all that will not beleeue in him seeing hee hath made it most cleare and euident that the Prince of this world that is the
the Law yet because the Law to take it in the more strict signification doth not teach Repentance in so much as it offereth no grace or mercy to the transgressor therfore we wil resume it handle it more purposedly here in the doctrine of the Gospell For the Gospel onely and not the Lawe as it is a member diuident from it giueth hope and comfort of forgiuenes to the poore sinner through the righteousnes obedience of Christ how vnworthy soeuer he be in himself of any mercy yea though he be most worthy of all plague and punishment from the iust deserued wrath of God The doctrine therefore of Repentance and of remission of sinnes is properly belonging to the Gospel yea and all allowance of repentance to the sinner as it were a board to relieue his poore Sea-beaten soule against the most dangerous ship-wreck that may be it is a speciall gratuitie belonging to the Gospell It is true in deed that Moses and the rest of the Prophets do euery where moue to repentance and also giue comfortable hope of mercy to the repentant and to that end alledge the promises of God But all this they do hauing a respect to the couenant of God in Christ according to his Gospel and not by vertue of any naked promise of the Lawe as we now speake of it Wherefore seeing as was said we haue only touched the doctrine of Repentance in our entrance to the former doctrine of the lawe so farre onely as it might giue some light of interpretation thervnto let vs now in the doctrine of the Gospel as in the more proper due place What Repentance is enquire more fully into it acknowledging neuertheles that although the law strictly taken doth not teach repētāce or encourage the sinner to repēt but onely leaueth him cōuicted in his former sin and present corruptiō yet according to the directiō of the Gospel it is a perfect rule to teach vs what our sinnes bee whereof wee are to repent and also which be the duties of holinesse and righteousnes wherein we are to walke and please God For both the Gospel also the law forbid the same false worship the same profanenes the same blasphemy c. Likewise the same disobedience to parents the same crueltie the same filthines of fornication c. And on the contrary they teach one and the same true spirituall worship of God and the same duties of loue belonging from man to man as it is euident Mat. ch 5. and ch 15 4. c. ch 22 37 38 39 40. Rom. 13 8 9 10. Ephes 6 1 c. 1. Tim. 1 5. Yea the law in the most strict acceptation of it howsoeuer it doth not teach or incourage the sinner to repentance as the immediate and proper cause thereof yet it is no weake or small occasion or meanes as well for the furthering of it as for preparing the heart of the sinner vnto it Question Now therefore I aske here in this place what repentance is according to the doctrine of the Gospell Answere Repentance a fruit all waies attending vpon true iustfying faith to speake of it in the most generall signification it comprehendeth all particular graces of our spirituall regeneration and new birth faith onely excepted whereby the erroneous minde and vnderstanding as also the vaine and wicked memorie together with the corrupt and sinfull will and affections of the children of God are inwardly more and more altered and changed from that which they are by naturall birth and made more and more conformable to the spirituall image and likenesse of GOD Whereby also the wordes and outward actions of their life and conuersation are likewise more and more altered changed from the facion course of this wicked world vnto the fruits of true righteousnes and holines in obedience to the most holy will and word of God Explicatiō and proofe That this is the nature of repentance and that in the generall signification of it it carrieth so large a compasse as hath beene described wee may vnderstand first by the diuers and sundrie wordes whereby it is noted in the holy Scriptures both of the olde and also of the newe Testament and then by the doctrine it selfe which doth more iointly open and declare the full sense and meaning of all the same words The Hebrew words whereby repentance is signified in the olde Testament are these first Chacam which signifieth to be wise as Deut. 32 28 29 They are a nation saith Moses voide of counsell neither is there any vnderstanding in them Oh that they were wise c. Likewise Pro. 23 19. O thou my sonne saith wise king Salomon heare and be wise and guid thine heart in the way And in the same sense though the holy Prophet doe vse an other word Sacal not that Sacal whose first letter is Samech which signifieth to be foolish but that which beginneth with the letter Shin and signifieth prouident and prudent warines or circumspectiō in a mans affaires and dealing Be wise now ye kings Haschiln saith the Prophet Dauid be ye learned that is receiue ye instruction to wit from the holy word of God and the faithfull ministerie and preaching thereof ô ye iudges of the earth c In this respect also repentance is noted by this other phrase of speech to returne to a mans heart that is to growe more wise and better aduised then hee was before as Deut. Chap. 30.1 and 1. Kings 8.47 If they turne againe to their heart c. Likewise when the LORD would note the turning of the hearts of the Gentiles vnto him by true repentance hee expresseth it by that aboundance of knowledge which he intended to power downe vpon them Isay 11.9 Ieremy 31 34. According to that also Prou. 9.12 If thou be wise thou shalt bee wise for thy selfe and if thou be a scorner thou alone shalt suffer And Psal 90 12 Teach vs saith Moses so to number our daies that we may apply our hearts vnto wisedome Thus repentance to beginne withall is signified synecdochically the part put for the whole by attaining to true wisedome and vnderstanding from the aduise and direction of the holy word of GOD. And that in very good consideration seeing if there bee true wisedome in the minde the will and affection will bee the better ordered and guided and consequently also both the tongue the hand and the foote and likewise the memory will store it selfe with good and holy things for meditation c. And that it is the meaning of God in the holy Scriptures of the olde Testament to note repentance by wisedome and vnderstanding it may bee discerned from that which is contrariwise set downe concerning follie For vsually in the same Scriptures men yet lying in their sinnes without all care or regard to repent they are called fooles euen such as want all holy iudgement and good discretion who call light darkenesse and darkenesse light good euill and euill
seruants to the prouident grace and mercie of God As Ezek ch 18.30.31 Returne ye saith the Lord and cause others to turne away from all your transgressions so iniquitie shall not be your destruction Cast away from you all your transgressions whereby you haue transgressed and make yee a newe heart and a newe spirit for why will yee die ô yee house of Iâ—rael And our Sauiour Christ saith to Peter Simon Simon behold Sathan hath desired to winnowe you as wheat but I haue prayed for thee that thy faith faile not therefore when thou art conuerted strengthen thy brethren Luk 22.31.32 And the Apostle Iames ch 5.19.20 Brethren if any of you haue erred from the truth and some man hath conuerâ—ed him Let him know that hee which hath conuerted the sinner from going astray out of his way shall saue a soule from death and hide a multitude of sinnes But yet further I would haue you shew by what means the holy Ghost doth work our regeneration and all the graces therof to wit knowledge faith and repentance with euery other grace belonging therevnto and withall the increases of the same Question Which are they Answere Principalâ—â—e and in an ordinarie course the preaching of the glad tidings of the Gospell and all the holy instructions thereof in our hearing by such faithfull ministers of the word as hee for the same purpose sendeth vnto vs. Herevnto also serueth the opening of the doctrine of the Lawe and the vses thereof by the same ministerie of preaching Moreouer diligent and reuerend reading and meditating vppon the holy Scriptures by euery one by himselfe apart as also conferring with other wise godlie Christians for mutuall edification and comfort in the clearing of necessarie questions and doubtes which at anie time arise in our mindes and therewithall the teaching and incouraging of those that are ignorant and weake Likewise the serious meditation of our Baptisme with often and due resorting to the Lordes Table Finallie earnest and constant prayer vnto God for his gratious blessing vppon all these meanes These indeed are the ordinarie meanes wherby it pleaseth the holie Ghost to worke his whole most gratious work in the hearts of all the children of God What his more immediate working is wher it pleaseth him for supplie of the wants of any of these meanes yea euen of the principall of them as in the case of infants c it is not for vs curiouslie to inquire or trouble ourselues let vs leaue it as a hidden secret to his own Diuine pleasure wisedome and with all thankfulnesse let vs for our partes make the best vse of all the blessed meanes which he hath vouchsafed aboue many others to make vs partakers of And first that the preaching of the Gospell is the principall means of our Regeneration Read Iames 1.18.19 Of his owne will the Father of lightes hath begotten vs by the word of truth that wee should be as the first fruites of his creatures Wherefore my deare brethren saith the holie Apostle Let euery man be swift to heare c. And 1. Pet. 1.22 c. Seeing your soules are purified in obeying the truth through the Spirit to loue brotherlie without faining loue ye one another with a pure heart feruentlie Beeing borne a new not of mortall seed but of immortall by the word of God who liueth and indureth for euer For all flesh is grasse The grasse withereth and the flower falleth away But the word of the Lord indureth for euer and this is the word which is preached among you Thus the whole work of our regeneration is generally asâ—ribed to the preaching of the word as the principall meanes which the holy Ghost vseth therevnto Now more particularlie touching knowledge giuen by meanes of the word and principallie by it preached and applyed to our consciences Reade Prou 1. verse 1.2.3.4.5 The parables of Salomon c. To giue wisedome and instruction c. To giue vnto the simple sharpnes of wit and to the childe knowledge and discretion A wise man shall heare and increase in learning and a man of vnderstanding shall attaine to wise counsells c. And cha 2â— 19 O thou my sonne heare and be wise And Psa 2.10 Be wise ye kings be learned yee iudges of the earth that is Submit your selues to be taught from the word of God that yee may be wise Read also 2. Corinth 4.6 c. Touching Faith by the preaching of the word read Rom chapt 10. verses 14.15.17 and chapt 1.17 By the Gospell the righteousnes of God is reuealed from faith to faith And Ephe 4.13 Till we ad meeâ— together in the vnitie of faith and knowledge of the Sonne of God vnto a perfect man to the measure of the age of the fullnesse of Christ And for repentance let that one famous example Actes 2.37 aboundantlie suffice Where also obserue according to that which hath heretofore bene noted that the lawe of God hath his office to the convincing of the conscience and consequentlie to the furthering of repentance Likwise also more priuate instructions together with the publike ministerie yeeld their helpe herevnto Rom 1. verses 11.12 and as was alledged a little while since out of the last chapt of the Apostle Iames verses 19.20 Neither is it to be doubted but as in all other learning they that are skilfull doe by teaching the ignorant growe more experte themselues so is it in the Arte of all Artes as touching those that instruct others vnto the kingdome of heauen Vnto reading also and meditation ther is a promise of blessing Psal 1.2 And Reuel 1.3 Blessed is hee that readeth and they that heare the wordes of this Prophesie And withall mark also that he requireth the keping of those things that are written therin According to that of Iames 1.22 Be yee doers of the word and not hearers onely For this must in no wise be forgotten that practise is a singular meanes of confirming yea of increasing that knowledge saith and repentance which is allreadie begonne in vs. As for Baptisme it cannot be but the due knowledge meditation of it is a means of helping forward regeneration seeing God hath appointed it to be vnto vs a signe seale therof as both our Sa Christ Ioh 3.5 And the Apo Paul Tit. 3.5 do giue to vnderstand by their speeches wherin they do not obscurely point vs to the institution and vse of this Sacrament Likewise if the fault be not in our owne selues great profite is to bee obtained by often resorting to the Lordes Table 1. Corinth 11.17 Finallie that prayer is a helpfull meanes to further Knowledge Faith and Repentance yea the whole work of our regeneration it may be discerned of vs from the testimonie of the Apostle Iude in the 20. verse of his Epistle writing thus Beloued edifie your selues in your most holy faith praying in the holie Ghost The gratious promises which God hath made vnto prayer doe euidently confirme the same Aske and yee shall
hearts and reynes And Ierem 11.20 and chap 17.10 I the Lord searche the heart and trie the reynes Acts. 15.8 God which knoweth the hearts and 1. Thess 2.4 Iudge of the whole world Gen 18.25 Shall not the iudge of all the world doe right saith Abraham to the Lord. Read also Iob. chap 34.10 c. 19. He iudgeth without respect of persons Deut 10.17.18 Acts 10.34 Rom 2.11 And in many other places The iudge who maketh lowe who also maketh high Psalm 75.7 Lorde of Hostes Psalm 46.7 The Lorde of Hostes is with vs. And Psalm 82. thrise in that Psal And Ps 84. fower times and Psa 89.8 O Lord God of Hostes who is like vnto thee which art a mightie Lorde and the truth is about thee 32.18 Amos 4.13 The Lord of Hostes is his name And note also that the works of God not onely of Creation of the ordinaâ—ie course of Gouernment but also his extraordinarie and wondrous works partly such as he worketh by his own immediate hand partly such as he worketh by the ministerie of his seruants both for his people and against the wicked they are so manie declarations of his diuine wisedome mercie iustice c. According to that Psal 9.16 The Lord is knowne by executing iudgement Selah A point worthie singular obseruation And in respect of his mercie according to that Psal 68.20 This is our God euen the God that saueth vs. c. Question NOwe which are the titles of God in a more particular respect of the degrees of his people in humane societie Answere He is in this respect called the most high excellent he that inhabiteth Eternitie whose name is the Holie one Isai 57.15 Ps 83.18 The mosthigh ouer the whole Earth Ps 97.9 And 1. Tim 1.17 The King euerlasting immortall God onely wise And ch 6.15.16 He that is blessed prince onely the King of Kings Lord of Lords who only hath immortalitie dwelleth in the light that none caÌ„ attain vnto whoÌ„ neuer man saw neither caÌ„ see vnto whoÌ„ be honor power euerlasting AmeÌ„ Explication proofe This title of GOD Gneljon the most high is often in the Psalms namelie in these 7.9 18.21.46.47.50.56.57.73.77.78.82.83.87 91.92.107 Read also 1. Chron 29.11.12.13 and Psal 24.7.8.9.10 The king of glorie that is the most glorious King And 82.1 God standeth in the assemblie of Gods For Iudges magistrates assembled are the honourable assemblies which God himselfe hath called to the seate of iustice and hee iudgeth among Goddes that is among the same Iudges magistrates gathered togither in his name either ratifying euery right sentence which they giue or reprouing the contrarie as it followeth in the same Psalme For all Iudgement is properlie the Lords it is his soueraigne prerogatiue belonging as it were to his Crowne and Dignitie Deu 1.17 2. chro 19.6.9.10.11 Read also Eccles ch 5.7 If in a Countrie thou seest the oppression of the poore and the defrauding of iudgment iustice be not astonied at the matter For he that is higher then the high regaraeth yea he that is most high aboue them Where the word Gebhohim vsed in the plurall nuÌ„ber noteth the most high excellencie of God And that also as some interpret it in respect of the most high misterie of the holy Trinitie In Ezra NeheÌ„ God is diuers times called the God of heauen Thus we see what manner of one God is in comparison of those that bee in higher place aboue the rest Though they be high yea higher powers as Ro 13.1 yet God onely is the most high Wheras these are mortall Ps 146.3.4 Isa 51.12 The Lord God is immortall Though they dwell in Princely Palaces yet their dwelling places are nothing coÌ„parable to the habitation of his heauenly glorie They are many so their gouernment is a parted gouernmeÌ„t but God is one hath the whole soueraigntie entierly vnited in himselfe Ps 47.6.7.8.9 God is called also oftentimes in the holy Scriptures Adonai the chief Lord authoriser supporter of all Lordship and Gouernment And therfore the title is in a speciall forme of writing attributed to God as some obserue Adonai not Adon or Adoni as it is applied to meÌ„ And in this respect of his soueraignty he is called Adonei Adonim Ps 136.3 the Lord of Lords that is the Lord of all that haue gouernment whether domestical eccl or ciuill And Mal 1.6 The plural nuÌ„ber for the singular in the same sense twise in the same verse Hence or according to this the word Heden is vsed for basis or sustentaculum the foundation of a thing Question NOwe further which are the Titles of God which shewe what manner of one God is in respect of those of inferiour estate and low degree who are humbled in themselues c Answer Hee is the Father of Mercies the God of all consolation and comfort 2. Corinth 1.1.3.4 and chapt 7 6. The God that comforteth the abiecte Hee is the Father of the Fatherles and iudge of the Widowes Psalm 68.5 and Psalm 113.5 who is like vnto the Lord our God that hath his dwelling on high who abaseth himselfe to behold things in the heauens and in the earth Hee raiseth the needie out of the dust and lifteth vp the poore out of the dung c. And Psalm 146.7 He executeth iustice for the oppressed he giueth bread to the hungry He looseth the prisoners c. It followeth that you shew which those kind of titles are which declare what manner of one our God is against the wicked whether Princes or any other Which may they be Question Answere He ouerthroweth the way of the wicked as it followeth in the same 146 Psalm He is terrible to the Kings of the earth Psal 76 12. Yea generally it is a fearefull thing for any conteÌ„ptuous sinner to fall into the hands of the liuing God For vengeance belongeth to the Lord and he will recompence Heb 10 30 30 31. and Rom 12 19 according as Psal 94 He is expresly called God the auenger To this purpose we may call to mind againe That God iudgeth without respect of persons ExplicatioÌ„ proofe For seeing he will not haue his magistrates to respect the poore in any euill cause Exod 23 3 and Leuit 19 15 Much lesse will God himselfe deale partially Question NOw in the last place what are those titles of God which doe concerne his Church and that speciall fauour which he beareth to it and to euerie true member thereof Answere The Lord God of the Hebrewes and the God of Abraham Isaak and Iaacob or Israel in many places of the holy Prophets The holy one Iob. cha 6.10 The holy one of Israel Isai cha 6.3 and 41.14 and cha 43.15 and Luke cha 1.49 Holy is his name The hope of Israel Ierem. 14.8 and Psal 46.1 and 62.8 yea the hope of all the ends of the earth Psal 65.5 The God both of Iew and Gentile Rom 3.29
perfectly true And on the contrary to the same effect Isai 31.3 The Egiptians are men and not God and their horses flesh and not Spirit Therefore prayeth the Church O God giue thou vs helpe against trouble for vaine is the helpe of man Psalm 108.12 and Ps 20.7.8 and 33.16 Herevnto also may bee referred these Titles of God onely wise or infinite in wisedome Epistle of Iude vers 25. and Ps 147.5 Invisible Heb. 11.27 Incomprehensible Ps 145.3 His greatnes is incomprehensible Immortall as before 1. Ti. 1.17 And who onely hath immortalitie ch 6.16 He that Reigneth of olde Ps 55.19 and Dan. 7.9 and Isai 51.9.10 For these also haue a reference of comparison in respect of creatures For man is mortall and all things else transitorie and mutable God is not so Hee is the euerliuing God Ps 102.23.24 c. There is no change in him he is alwaies the same Iames 1.17 And Ierem 10.10 The Lorde is the God of trueth hee is the liuing God and an euerlasting King c. Euerie Creature hath his limited substance and place yea place it selfe is limited But God filleth all places yea he comprehendeth them but is not comprehended Hee filleth heauen and earth Ier. 23. vers 23.24 Hee is greater then all creatures Isai ch 40.12 c. Not that wee are to ascribe any materiall magnitude or greatnes to God for he is a Spirit but such a greatnes as is to vs incompreheÌ„sible as was said in the Psalm Such a greatnes as filling all places doth therwithall after a sort fill all things he being in them they hauing their being in by him though he be in no wise intermixed with any of them So that when wee look vpon all things and see thâ— beautie of them and comprehend in some measure the greatnes of the heauen and the earth wee must conceyue of God to bee of an infinite Maiestie and Gâ—orie euen by the greatnes of his throne and footestoole c. Yea and though man hath much knowledge yet beside that hee hath none which God hath not giuen and taught him according to that in the Ps 94.10 Isa 28.24.25.26 And 1. Cor 7. ver 7. Besides this I say How little do we knowe of his wayes and of his infinit knowledge and Iudgements which are vnsearcheable Iob â—6 14 c. Read ch 9. ch 33.13.14 Read also Isai 40.13.14 Rom. 11.33 O the deepnes of the Riches both of the Wisedome and knowledge of God! How vnsearchable are his iudgemeÌ„ts his wayes past finding out For who hath knowne the minde of the Lorde or who was his Counseller Or who hath giuen to him first and hee shall be recompenced For of him and through him and for him are all things to him be glorie for euer Amen Let men therfore be as wise as they may be that is euen as wise as it shall please God to make them yet GOD onely is perfectly wise like as our Sau Christ saith of God Hee onely is good to wit as touching the fountain also the perfection of goodnes And thus God vouchsafeth by speach of comparison noting as was said an infinit disparagement betwixt him all creatures to giue vs some help toward the knowledge which wee in our weakenes may be able to conceiue of him Let vs now come to those familiar similitudes wher by it pleaseth God to expresse himselfe in a certaine proportion for a further helpe of our weakenes These similitudes wherevnto God likeneth himselfe they are partlie in repect of his Church and children and partlie in respect of the wicked And that we may by an hysterosis beginne first with those that concerne the wicked God is in respect of them compared to a mightie Warriour to ouerthrow them Exod 15.3 The Lord is a man of Warre his name is Iehouah And Psalm 76.3.4.5.6.7 There brake hee the arrowes of the bowe c. And Psalm 78.65.66 c. Hee is compared to a jealous houshand that will take reuenge of their spirituall fornication as in the 2. Commandement Ezod 34.14 The Lord whose name is iealouse is a iealouse God And Deuterono 32.21 They haue mooued mee to iealousie with that which is not God And Nahum chapt 1.2 Hee is compared to a Lion or Beare of the Forest in respect of his fearefull vengeance to terrifie men from sin Ps 50.22 Amos 3.8 Isa 31.4 Yea sometime toward his owne children Isa 38.13 Hosc 5.14 and ch 13.7.8 Finally our God is to the wicked euen a consuming fire Deuter 4.29 and Hebr 12.29 Read also Isai 33.14 〈◊〉 1.2.3.10 2◠〈…〉 Gâ—â— is the 〈◊〉 oâ— his Seruants 〈◊〉 43.3 But vnto the Church and people of God who truely beleeue in him feare him and walke in his wayes The Lorde is a quiet and peaceable resting place Psalm 90.1 Lorde thou hast bene our habitation from generation to generation Hee is a Sanctuarie of refuge in time of danger Isai 8.13.14 A strong Tower of defence Prou 18.10 and Nahum 1.7 The Lorde is God and a strong hoâ—de in the day of trouble and hee knoweth that is hee tenderly regardeth them that trust in him Hee is the rocke of their saluation Psalm â—9 26 and the â—orne of their saluation Hee is my rocke and my fortresse saith Dauid Psalm 18.2 And Psalm 92.15 The Lorde my rock is righteous And Psalm 95.1 Let vs sing aloude to the rocke of our saluation Reade also Prouerbs 30.5 Hee is a shielde to those that trust in him And manie times in the Psalmes Namely Psalm 59.11 and Psal 115.9.10.11 and 119. verse 114. And Genes 15.1 The Lord saith to Abraham Feare not Abraham I am thy buckler and thy exceeding great rewarde According to that Deuteron 33.29 Blessed art thou O Israell who is like vnto thee O people saued by the Lorde the shielde of thine helpe and sworde of thy glorie c. And Psal 17.8 and 57.1 And againe Psal 63.7 and 91.4 Hee is compared to a henne gathering her chickens vnder her wings for defence against the Kyte Like as our Sauiour Christ speaketh of himselfe Matth 23.37 But among all similitudes the Lord vseth none so plentifully as he doth man himselfe for a representation of his Diuine vertues insomuch as hee made him of of all other earthly creatures more answerable to his own similitude and likenes so the more fiue to resemble himselfe by And therfore he speaketh of himselfe as hauing a resemblance to man in all his powers and parts both inward and outward Yea therfore also hath he chosen to represent himselfe sometimes to his seruants in the likenes and shape of man by vision Yet with such a dissimilitude as was most fit to set out the excellencie of the diuine Maiestie and glorie exceeding all humane representation likenes 1. Kings 22.19 Isai chap 6. 1. Ezech ch 1. 26. 27. and Dan 7.9.10 The particular speaches wherby the Lord is spoken of as hauing a soule a heart a head face eyes
that hee is our Creator and Gouernour followeth next in order but seeing wee shall haue a speciall occasion offered vs hereafter to inquire of them wee will of purpose omit them here NEuertheles we wil proceed to those comforts which arise from other considerationâ— and namely from this in the next place that the Lord our God is of a most spirituall nature and beeing of infinite Maiestie filling both heauen and earth c. Question What therefore is the comfort of this Answere The comfort hereof is this that God euery where present with vs by his spirit is a mercifull beholder pittier and moderator of all our troubles and griefes our vpholder in euery griefe and distresse and finally our deliuerer out of all our troubles though with our bodily eyes we see him not ExplicatioÌ„ and proofe For the proofe of this read Exod. 3 7 c. I haue surely seene the trouble of my people which are in â—gypt saith the Lord and I haue heard their cry because of their taske-maisters for I knowe their sorrowes That which the Lord did then hee doth continually as the necessities of his people doe require as we may further perceiue by other proofes of the same kinde As Zech 4 10. The eyes of the Lord goe through the whole world Neither is he an ydle beholder in seeing how things goe as we may further perceiue by that we reade in the 9 chap. and 8. verse of the same prophesie I will campe about mine house against the army against him that passeth by and against him that returneth and no oppressor shall come vppon them any more for nowe haue I seene with my eyes Likewise Prou. 15 3. The eyes of the Lord in euery place behold the euill and the good And Psal 33 verses 13 14. The Lord looketh down from heauen and beholdeth al the children of men From the habitation of his dwelling hee beholdeth all them that dwell in the earth He facioneth their hearts euery one and vnderstandeth all their workes c. Likewise Psal 34. verses 15 16. The eyes of the Lord are vppon the righteous and his eares are open to their crye But the face of the LORD is against them that doe euill to cutte off their remembrance from the earth And Heb. 11.27 We haue the example of Moses who comforted himselfe against the fiâ— ceâ—es of the king of Egypt by looking vp to him that is inuisible as the Apostle teacheth that is by looking vp to God whoÌ„ he describeth to be hee that is inuisible according to that 1. Tim. 1 17. where he is called the King inuisible NOw let vs goe forward What is furthermore the comfort of this that he Lord our God is most perfect entier and absolute in himselfe so that albeâ—t he is euery where present silling heauen and earth and vpholding all things yet he is neuertheles altogether an other and most perfectly in his diuine nature and essence seperated from them neither is contained in any place nor vpheld by any creature c. Question What I say is the comfort hereof Answere This may exceedingly comfort vs that although aâ—l creatures in heauen and earth should seeme to forsake vs yea to be vtterly bent against vs yet so long as wâ— put our trust in God we may be sure that both he can and also that he will cherish maintaine vt yea in this fraile life so long as hee seeth so meete against all creatures that should conâ—pire to discomfort and destroy vs. Explication and proofe It is true that you say For God worketh most freely in all things hee is nothing intangled and snared any way hee is not limited nor tyed to any second meanes and causes And for the proofe of this comfort reade Heb. 13. c. â— God hath said I will not faile thee neither forsake thee So that wee may boldly say The Lord is my helper neither will I feare what man can doe vnto me Read also Psal 34 19. The Lord is neare to them that are of a contrite heart c. Whereupon well obserueth Maister Caluin that herein is contained a doctrine full of most sweete consolation and comfort that God doth not then leaue vs when a huge heape of euils doe so ouerwhelme vs that we are as one would say stuffled thereby or so daunted that we cannot tell almost what wee may doe His wordes vpon those wordes of the Psalme are these Plena suauissimae consolationis doctrine Deum ne tunc quidem a nobis discedere quum malorum congeries not quasi exanimatos obruit Here also call againe to minde Psal 23 4. Though I should walke through the valley of the shadowe of death I will feare no euill for thou art with me thy rod and thy staffe they comfort me A particular experience whereof we finde recorded 1. Sam. 3â— â— Where we reade that Dauid comforted himselfe in his God when his owne company mutinously intended forth-with to haue stoned him Remember also to this purpose the 46. Psalme And Psalme 113. the third verse Our God is in heauen he doth whatsoeuer he will Moreouer Deut 8 3. and Mat. 4 4. Man liueth not by bread onely but by euery word that proceedeth out of the mouth of the Lord. And 1. Sam 14.6 and likewise 2. Chron. 14 11. The Lord helpeth with fewe as well as with mâ—ny And Zâ—char 4.6 Neither by an army nor strength but by my spirit saith the Lord of Hosts And Isay 59 16 c. and Chap. â—â— 1 Aâ— God in the beginning made all things of nothing without any helpeâ— so as it pleaseth him he can helpe as it were without helpe c. But let vs proceede to some other particulars Question WHat is the comfort of this that as the Lord our God is of an infinite and as one would say of a transcendent nature and in his diuine Maiestie of incomprehensible greatnes as Psal 14â— 3 His greatnes is incomprehensible so he is also in dignitie and worthines infinitely excelling al creatures whatsoeuer Answere The comfort hereof is that when our God shall giue iudgement on our side all creatures must be silent before him and rest in his iudgement In the meane while it may iustly be a speciall comfort to the seruants of God that as they serue him which is the chiefe Lord and maister aboue all so their seruice is the most honourable and happie seruice that may be Here indeed the common prouerbe may haue chiefe place There is no fishing to the fishing of the sea ExplicatioÌ„ proofe nor seruice to the seruice of the King c. The reward of no earthly Prince is or can be coÌ„parable to the reward of the king of heaueÌ„ For this happines of the seruants of God Read how they are priuiledged aboue all other yea euen in the times of greatest danger Isay chap. 6â— 8 â— 13 14. Thus saith the Lord As wine is found in the cluster one saith destroy it not for a
remained sure and both had and hath stil this seale The Lord knoweth who are his that is he so kâ—oweth them that he wil certainly preserue them to wit so many as shal truly â—orâ—ake their sinnes according to that which followeth in the same text let euery one that calleth on the name of Christ depart from iniquitie For the proofe of the second part read 2. Pet. 1 5. c. Therefore giue ye euen all diligence thereunto ioyne moreouer vertue with your faith and with faith knowledge and with knowâ—edge temperance patience c. And thus brethreÌ„ saith the Holy Apostle vse diligence to make your calling and election sure for if ye doe these things ye shal neuer fal For by this meanes an entrance shal be ministred vnto you aboundantly into the euerlasting kingdome of our Lord and Sauiour Iesus Christ Notable to this purpose is the profession of the holy Prophet Ps 119 v. 166. and v. 1â—â— Where he ioineth this trust and longing after saluation with delight in obeying the law of God Lord saith he I haue trusted in thy saluation and haue done thy coÌ„mandements And againe I haue longed for thy saluation ô Lord and thy Law is my delight To this purpose also is that of the Apostle Paul Phil. 2.12 My beloued as ye haue alwaies obeied not as in my presence onely but now much more in my absence so make ye an end of your owne saluation with feare and trembling And Rom. 11 20 Thou standest by faith be not high minded but feare c. For the proofe of the third part of the answere read Heb 10 22.23 24 25 Let vs draw neare with a true heart in assurance of faith c. And let vs keepe the pâ—ofession of our hope without wauering for he is faithfull that hath promised And let vs consider one another to prouoke vnto loue and to good works not forsaking the felowship which wee haue among our selues c. Touching the 4. part read 1. Thess 4.1 c. Furthermore we beseech you brethren and exhorte you in the Lorde Iesus that yee increase more and more as yee haue receyued of vs how yee ought to walke and to please God c. And chapt 5.23.24 Nowe the verie God of peace sanctifie you throughout and I praye God that your whole spirit and soule and bodie may be kept blameles vnto the comming of our Lorde Iesus Christ. Faithfull is hee which calleth you who will also doe it Brethren pray for vs. For the proofe of the last branche reade Rom 12.6 All Prophesie must be according to the proportion of faith Reade also Galat 1.8 9. Though that wee or an Angell from heauen preache vnto you otherwise then that which wee haue preached vnto you let him be accursed As we said before so say we now againe c. And againe 2. Thes 1.2.2 We beseech you c. Be ye not sodainly mooued from your minde nor troubled neither by spirit nor by worde nor by letter c. let no man deceiue you by any meanes c. and verses 9.10.11.12 And 1 Iohn 2.21 No lye is of the truth Hetherto of the dueties of the particular comforts Question NOw what is the duety of all the comfortes of faith in our one onely very true God eternall and almightie infinite inuisible c. they being all put as it were together Answere It is our duty both generally in euery particular respect in most solemne reuereÌ„d religious maÌ„ner to magnifie the most glorious reuerend name of the Lord our God ExplicatioÌ„ proofe This is indeede a generall duety as it were belonging both iointly and severally to all the former comforts of faith The practise wherof we may read to our own instruction and for our example and imitation 1. Chro 29.10 c. King Dauid blessed the Lorde before all the congregation And Dauid saide Blessed be thou O Lord God of Israell our father for euer and euer Thine O Lord is greatnes and power and glorie and victorie and praise For all that is in heauen and in earth is thine Thine is the kingdome O Lord thou excellest as head ouer all Both riches and honour come of thee and thou raignest ouer all and in thy hands it is to make great and to giue strength vnto all Now therfore our God wee thanke thee and praise thy glorious name Read also Psal 47. and Ps 72.18.19 Ps 89.52 106.48 Rom. 16.25 27. 1. Tim. 1.17 and ch 6 15 26. and 1. Pet 5.10.11 and in the Epistle of Iude verses 24.25 and Reuel 5.13 Thus therfore according to the holy exhortation Psalm 34.3 Let vs euerie one for our owne parts praise the Lord with the rest of his faithfull seruants and let vs all magnifie his name together Yea let vs to this ende abound in all particular fruites of true thankfulnesse to his most plentifull honour and praise as much as wee may possiblie attaine vnto For assuredlie faith receiuing the manifolde and aboundant comforts of the manifolde and superabounding grace of God it standeth deeply bound to yeeld all the fruits of thankes that may bee neyther can it receiue the grace of our most gracious God in vaine THe last point of our inquirie now onely remaineth concerning this Article of our faith in one onely true God that is touching the danger of noâ— beleeuing in h m Question What is that Answere Such as will not beleeue in him to their comfort neither walke dutifully before him in the obedience of faith as a fruite thereof besides that they shall want that vnspeakeable peace and comfort of conscience which faith yeeldeth the which of it selfe is a heauy punishment they shall finde in the end that both the wisedome and power and iustice of God yea that euen God himselfe and all that he is in his eternall and infinite nature wil be armed against them to their euerlasting and most wofull destruction Beliefe in one 〈◊〉 God three dâ—stinct 〈◊〉 It shall certainly come so to passe indeede The Danger of not beleeuing If yee beleeue not saith the Prophet 〈◊〉 chap â— verse 9. sureâ—y yee shall not be established And further Ier chapt Exâ—â—â—cation 〈…〉 17. â— Cursed be the man that trusteth in man and maketh flesh his arme and withdraweth his heart from the Lorde For hee shal be like the heath in the wildernes c. And yet further Psal 73.27.28 Loe saith the Prophet they that withdrawe themselues from thee shall perish thou destroyest all them that go a whoring from thee And againe Psal 78.21.22 Wrath came vpon Israell because they beleeued not in God and trusted not in his helpe For they perished in the wildernes chiefly because of this their sin Likewise Hebr 10 38 39. They that withdraw themselues from faith doe it to their perdition Finallie Reuelat 21.8 The fearfull and vnbeleeuing shall haue their portion in the lake that burneth with fire brimstone which is the second death
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
hurt and annoy vs. ExplicatioÌ„ and proofe These indeed are familiar confirmations of Gods holy gracious fatherly prouidence For without such his fauourable moderation restrainâ— we may learne further of what exceeding great force tempestes might be vsually as sometimes they haue beene and stil are according to that which we read Psal 29.3 c. And Iosh ch 10. v. 11. At what time the Lord destroied more of the enemies of his people with hailestones from heauen then they themselues slewe with the sword Read also Exod 9.22.23.24.25.26 where it is recorded that the Lord did exceedingly punish the Egiptians by haile with lightenings and thunder And is it not a plaine demonstration that God ruleth the heauens seeing it is in his power to make them as it were brasse ouer our heads as he did in the daies of the wicked K Ahab so that it rained not for the space of three yeares and sixe moneths together 1. King 17 1.2 ch 18.1.41 c. Iames 5.17.18 And seeing he can cause it of his mercie to raine in one citie and because of his displeasure not to raine in the citie next vnto it yea seeing he can doth at his pleasure send raine vpon one field not vpon the next as Amos. ch 4.7 And is it not plaine in that it is written Ps 65.9.10 that it is God who visiteth the earth and watereth it at his pleasure And Psal 68.9 He sendeth his gracious raine to refresh the earth hee refresheth it when it is wearie c. And Mat 5.45 It is God that sendeth raine And moreouer is not the same manifest in that as touching the windes he is said to drawe them out of his treasures Psal 135.7 And in that he vseth them to singular mercy when so it seemeth good vnto him as Gen ch 8.1 and Exod 14 21. and 1. King 18.45 And also for great iudgement and punishment against the wicked as in the former place of Exod and chap. 15.8.10 Read also Ionah ch 1.4 and ch 4.8 Are not al these I pray you euident proofes and demonstrations of Gods holy prouidence in the ruling and gouerning of these his creatures No doubt they are And therefore worthily is the prouidence of God celebrated in the Church of God in this behalfe Psal 147. v. 15.16.17.18 Finally to this purpose read that notable Scripture in the booke of Iob chap 37 from the beginning of the chapter to the 19. verse Thus much concerning the workes of the second day Question NOw let vs come to the prouidence of God in gouerning the works of the third day what proofe can you shewe for this Answere The drowning of the world before mentioned in that all the fountaines of the great deepe did then breake vp at the commandement of God as wee read Gen chap 7.11 And likewise the clearing or emptying of the earth againe within a few daies after they are very plaine sinsible and famous demonstrations of it for euer The breaches also which the Seas doe sundry times attempt and make doe easily shew what they would doe if they were not restrained and held in by the almightie and most gracious ouer-ruling power of God ExplicatioÌ„ proofe These are so plaine proofes indeede as all but they that will not see must needes acknowledge the euidence of them We may read the same also testified Psal 89.9 Thou rulest the raging of the Sea when the waues thereof arise thou stillest them And Ps 93.3.4 107.23.24.25.26.27.28.29 Thus therfore the prouidence of our God euideÌ„ty appeareth in the ordering of the Seas and of the dry land so farre as concerneth the first part of the workes of the third daies creation Shewe likewise some proofe of the same prouident gouernment of God concerning the fruites of the earth the which also God created the same day Question What proofe haue you hereof Answere In this respect thus we read Psal 74.17 The Lord hath made Summer and winter And Psal 104. verses 13 14 15. God watereth the mountaines from his chambers and the earth is filled with the fruite of his workes He causeth grasse to growe for cattell and herbes for the vse of man that he may bring forth bread out of the earth And wine that maketh glad the heart of man oile to make the face to shine and bread that strengtheneth mans heart This one testimonie is so plaine and plentiful that it may well stand in stead of many Explication and proofe to testifie the fatherly goodnes and bountie of God in this behalfe Read also 2. King 19.29 And on the contrarie it is as clear that God for the punishment of the sins of the people maketh the earth barren and vnfruitfull sendeth dearth and famine c. as we read Ioel ch first and second Likewise Amos. 4.6.7.8.9 Yea so that God doth euen turne aboundance into want curseth the very plentie of those that doe abuse it according to the threatening of God Deut 28.17.22 23.38.39.40.41.42 Let this suffice concerning the prouidence of God in gouerning the creatures created in the third day Question WHat proofe can you now alledge concerning the workes created in the fourth day to shew that God doth likewise rule gouerne them This also may be made manifest Answere from record of ancient experience in that at the praier of Ioshua God staied the ordinarie course of the Sunne and the Moone by the space of a whole day yea so that the day of this staying of the Sunne was as long as two daies ordinarily Explication and proofe This did the Lord to the end his people might auenge themselues or rather that they might execute the vengeance of the Lord vpon his enemies the more effectually So we read Iosh chap 10. verse 12.13.14 Fâ—ue howers in go ng backe and tiâ—e in going forward againe the choise â—f th sigâ—e being offered to the King about the â—â—d time of the day And in the daies of the raigne of good K. Hezekiah the Lord caused the Sun to goe backe tenne degrees 2. King chap 20 11. and Isai 38 8. So that the day of this going backe of the Sun was lengthened the space of ten houres so that it was two and twentie houres long as some doe probably esteeme the degrees of the dyall to be euery halfe hower foure and twentie in all The same prouidence of God is manifested also by a like vnwonted course concerning the darkenes the which God continued vpon the land of Egipt by the space of three daies together and that also in so palpable a manner that the Egiptians sawe no glimse of light either from Sunne or Moone or any Starre for all that while Exod 10 22.23 The like is to be said concerning the darkenes which was at the crucifying of our Sauiour Christ as we read Mat chap 27 45. So that it cannot bee denied bâ—t must needes bee granted that the Lord hath openly auouched his prouidence and gouernment ouer his heauenly
creatures as well as ouer the heauens themselues and as ouer the earth and the waters as we sawe before And in this respect doth the Lord by his holy Prophet animate and imbolden his people against all superstitious feare of the signes of heauen after the manner of the heathen Ierem chap 10 1.2 This therefore shall suffice for this present to proue the gouernment and prouidence of God concerning the works of his creation in the fourth daye THe workes of the fifte daies Creation are nowe to be considered Question By what proofes may we be confirmed to beleeue that God by his most holie prouidence ruleth and gouerneth ouer them to wit ouer the fishes of the Sea and ouer the fowles of heauen Answere Touching the fishes of the Sea wee haue an euident instance or example to shewe the prouident hand of God in that hee prepared the great Whale-fishe to receiue the Prophet Ionah at the same instant when he was throwne out of the shippe into the Sea and in that according to the time appointed of God the same fishe cast vp Ionah vppon the drie lande againe Ionah chapter 1.17 and chapt 2.10 Likewise wee haue other notable instances namelie in that when our Sauiour Christ was to pay tribute mony a fish came to Peters angle that had a piece of twentie pence in the mouth of it for the discharge of the tribute according as our Sauiour Christ tolde Peter that it should so come to passe Matth 17.27 And againe in that at another time at the commandement and direction of our Saui Christ his disciples had forthwith an extraordinarie draught of fishes after they had wearied themselues with fishing and could take no fishe all the night before Luke Chapter 5. verse 4. c. And againe Iohn 21.3.4.5.6 ExplicatioÌ„ and proofe These indeede are very euident instances concerning the fishes of the Seas For these things came not thus to passe according to a bare foreknowledge that such a fish or such and such a companie or skole of fishes should at that time be in such or such places But our Sauiour Christ knewe that God had by his Diuine prouidence appointed that these fishes must for such purposes come to those very places there to attend the pleasure of God to do his will in the appointed times seasons therof euen at his souereigne coÌ„mandement But you haue not yet shewed any grounde for the proofe of Gods prouidence and gouernment ouer the Foules of the aier which were a parte of the fifte dayes creation Question What further proofe haue you therfore for this pointe Answere In the 9. verse of the 147. Psalme the holie Psalmist saieth thus Our God giueth foode to the yong rauens that crie The same doth the Lord himselfe affirme also in the booke of Iob chap 39 verse 3. Who saith God prepareth for the rauens his meat when his birds crye vnto God wandering for lacke of meat As though he should say It is I the Lord onlie that by my prouidence doe make prouision for them And 1. Kings 17.45.6 Wee read it testified that God vsed the rauens for his instruments to feede Elijah his Prophet And Matth chapt 6.26 Our Sauiour Christ affirmeth that it is our heauenly Father that feedeth the foules of heauen And againe chapter 10. 29. A sparrowe saith hee falleth not to the grounde without your heauenly Father ExplicatioÌ„ and proofe That is to say it doth not miscarie or come to the death of it by falling into the net of the fowler neither is killed by him that shoteth with the stone-bow or is taken of the rauenous fowle or any other waye but euen as it pleaseth God by his diuine prouidence to dispose therof For such is the signification of the phrase to fall to the earth according to that 2. King ch 10. vers 10. Ther shall fall vnto the earth nothing of the word which the Lord at any time speaketh Moreouer Iob chapt 39.20 God is said to watch ouer the egges of the Estrich so that they are hatched in due time though this fowle laying them in the sande be negligent in looking to the hatching of them And in the same chapter God denying vnto man the gouernment of other wilde fowles he doth iustly challenge it as proper to himselfe and giueth the instance in the wild hawke the Eagle which without the help of man prouide for themselues but not without the gift of God who maketh them as the Scriptures speake Lord of the wing and directeth them also whether they shall flie to finde their foode These shall suffice to shewe the prouidence of God ouer the workes of the fifte daye Let vs nowe goe forward to the workes of the sixt day And first of all concerning the cattell which are more tame euen such as God created and made by nature more gentle and seruiceable for the speciall and common vse of man such as are the horse the oxe and the asse c. Question What proofe of holie Scripture haue you to confirme you to beleeue that God hath a prouident care and gouernment ouer them Answere In the 104. Psal verse 14. The Lorde our God saith the Prophet causeth grasse to growe for the cattell And Psalme 147.9 Hee giueth to beastes their foode And Psal 36.6 The Lord preserueth both man and beast Explication and proofe These are plaine testimonies And it may yet further appeare by that commandement which God giueth to man that hee deale well with his oxe which treadeth out that is which by treading thresheth out his corne c. And in that hee putteth into the heart of euery man that hath regarde of iust and equall dealing to regard the life of his beast Prouer chapt 12.10 and Deuteron 25.4 Furthermore that the prouidence of God ruleth such brute beasts we haue a verie speciall instance 1. Sam chapt 6. verse 12. where wee reade that the milch kine new taken away from their sucking calues and neuer acquainted to the yoake yet by the appointement of God they doe of their willing accord drâ—w the Ark of the Lord out of the countrie of the Philistimes home to the Israelites to whom it did by right belong and not vnto them But leauing these let vs come to the wilde beasts Question What proofe haue you to shew the prouident gouernment of the Lord God ouer them Answere In the â—1 verse of the 104. Psalme before alledged The Lions saith the Psalmist roare after their praye and seeke their meat at God Explication and proofe The same is likewise giuen to vnderstand in the two first verses of the 39 book of Iob Wilt thou hunt the pray for the Lion saith the spirit of God â—r fill the appetite of the Lions wheâ—pes when they couch in their places and remaine in the couert to lye in waite As though the Lord should say this were too hard dangerous a prouince as we may say for man to vndertake And againe
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
prophesies concerning the conception of our Sauiour for vs and our benefit they are likewise promises that he should be borne for vs and our benefit yea euen for the greatest benefit that might possibly be procured vnto vs. ExplicatioÌ„ proofe It is true It could not possibly be that our Sauiour should be conceiued by the holy Ghost in vaine His birth could by no meanes be hindred or defeated And therefore the promise of this may be said to be included in the promise of that Question But haue we no speciall or expresse promise concerning the birth of our Sauiour that it should be to our benefit Answere Yes The Lord did assure his Church of this singular mercie by his holy Prophet Isaiah long before it came to passe ExplicatioÌ„ and proofe This also is verie true For so we read in the 6. verse of his 9. chapter of his prophecie where we finde it thus written vnto vs that is to our singular benefit and comfort a child is borne and vnto vs a Sonne is giuen and the gouernment is vpon his shoulder c. Read also Ier 23. verses 5.6 Behold the daies come saith the Lord that I will raise vnto Dauid a righteous branch and a King shall raigne and prosper and he shall execute iudgement and iustice in the earth In his daies Iuda shall be saued and Israel shall dwell safely and this is the name whereby they shall call him the Lord our righteousnes And againe with some further amplification chap 33. verses 14 15 16. c. To this purpose likewise serue the prophesies already mentioned concerning the time the place and the manner of his birth c. Wherefore of this no more now at this time Question WE hast to the Comforts of faith which arise from the birth of our Sauiour Is it not a matter of very great and singular comfort Answer Yes verily It both was and is still matter of great ioy and comfort to the holy Angels much more ought it to be so to vs and so is no doubt to all true beleeuing Christians ExplicatioÌ„ and proofe So indeede we reade Luke chap 2. that the holy Angels reioiced that the Shepheards reioiced that Simeon and Anna reioiced at the birth of our Sauiour Christ And so ought we all to reioice as hauing singular cause with them according to the speech of the Angel to the Shepheards saying Behold I bring you tidings of great ioy that shall be to all people That is that vnto you is borne a Sauiour c. But of the duties more afterward The Comforts As touching the cause of ioy and comfort which wee haue hereby wee may conceiue of it the rather if wee helpe our selues by a comparison not vnfit to be made in this cause We knowe that great ioy ariseth to a nation when the King hath an heire apparant borne to the crowne by whom there is good hope that the gouernment shall not bee deriued to a stranger whereby vnnaturall oppression and tyrannous gouernment might easily take footing c. as we our selues haue lately very sensibly felt to the vnspeakable ioy of our hearts when after the dolefull decease of our blessed Queene Elizabeth our gracious King Iames hath succeeded whose entrance vpon his roiall throne and scepter among vs was right ioious to all right English hearts but so much the more because hee bringeth with him a young Prince yea more then one of a right princely seede But the cause of ioy which now we speake of concerning our Sauiour Christ is infinitely greater not onely to vs or any one nation that should otherwise haue perished vnder the tyranny of the Diuel sinne death and Hell but to all nations vnder heauen seeing the deliuerance and saluation of all people dependeth vpon our Sauiour the onely heire apparant of the most high possessor of heauen and earth for euer and euer And seeing as was said the Angels of heauen were reioiced by the birth of our Sauiour as is euident by their praising of God for it as we haue seene Luk. 2.13.14 and namely for our sake who haue the chiefe benefit of it it followeth by good reason that wee our selues much rather haue principall cause of most aboundant reioycing herein Question But in what respects is the birth of our Sauiour a matter of so singular and incomparable reioycing to vs and to all people Answere First because hereby the Lord our God hath to the glory of his owne name most graciously and comfortably manifested his diuine nature in the Person of his Sonne so farre as it is meete for the same to be manifested to vs here in this world Secondly because he hath manifested his most gracious and Fatherly good will toward all sorts of men in euery nation of the whole world whosoeuer shall thankefully imbrace that life and immortalitie which he hath brought to light and offereth in his Son Thirdly because from hence ariseth vnspeakable peace to the conscience of all true beleeuers both in the vse of all present blessings and also in the assured hope of the inheritance of all the blessings of the life to come in that through him we are adopted to be ioinâ—â—eires with him F nally the birth of our Sauiour is exceeding comfortable because the world is as it were borne againe and renewed vnto God in him according as it is said He is a light of the Gentiles and the glory of his people Israel as Simeon said of him while yet he was newe borne Yea because after a long time of calamitie as it were of most gloomie darke and tempesâ—ous weather hee is as the rising of the Sunne vpon the world wonderfully clearing the whole face and compasse of it So indeed we reade from the 2. verse of the 9. chap of the Euangelicall prophet Isaiah in that he prophesied thus The people that walked in darknes haue seene a â—reat light they that did dwell in the land of the shadowe of death vpon them hath the light shined c. And the Apostle Paul saith that in our Sauiour Christ all things are become new 2. Cor 5.17 Read also Malachie chap 4.2 He is the Sonne of righteousnes and health is vnder his wings But that we may proceede in some order Concerning the first branch of the answere read Heb 1. verses 2 3. This representation is much more gracious and comfortable then was that sight of Gods glory whâ—ch Moses might be partaker of Exod. 33.20 c. Conâ—erning the second branch read and consider the wordes of the holy Angelâ— Luk. 2.14 Glorie to God on high in earth peace and toward men good will And 1. Iohn â— 5 ye knowe that he that is the Sonne of God our Lord Iesus Christ appeared that he might take away our sins and in him is no sin And our Sauiour himselfe in the Gospell of Iohn ch 18.37 For this cause saith he am I borne and for this cause came I into the world that I should
King testifieth of this our King and Sauiour that by him Kings reigne and Princes decree iustice That by him Princes doe rule and the Nobles and all the iudges of the earth Pro. cha 8.15.16 Neither did euer any Caesar of the Roman Empire prosper so blessedly as did that most noble Constantine who first submitted himselfe and his worldly gouernment to the spirituall gouernment of our Lord Iesus Christ and those other Caesars likewise who were the most kindly and christian imitators and successors of him The same experience haue many other kingdomes had namely the prosperous gouernment of the Constantina of England I meane our late most gratious constant christian Queene most honourable in her owne name Elizabetha is a mirror hereof neuer to be forgotten but to be alwaies of blessed remeÌ„brance to all posterity throughout all christiaÌ„ Churches The Popes kingdome indeed falsly boulstered borne out vnder the most sacred name of our Sauiour Christ though in truth it is meerly Antichristian it cannot as the world hath now had long experience stand with the kingdomes of the world and least of all with any right christian kingdome but it will either ouer-dreep it so that it shall not grow vpward or vndermine it so that being growne vp it can haue no firme and peaceable continuance further then it pleaseth God our Sauiour to restrain that his double sworded triple crowned power which he vsurpeth But concerning the kingdom of our Lord Iesus Christ as he himselfe who knoweth his own kingdom gouernment best hath plainly and truly testified before the Roman Gouernour that it is no way in the least point preiudâ—cial to the lawful iust gouernmeÌ„t of any Caesar King or Prince in all the world but that they may stand entirely the one with the other either of theÌ„ be mutually helpfull to the prosperous successe of theÌ„ both But chiefly his kingdom to all other kingdoms of the world which shal at any time submit theÌ„selues vnto it to the spiritual laws ordinaÌ„ces therof For the confirmation of the which answer our Sauiour Christ addeth further in his owne defence against the false accusation of the slanderous Iewes a notable reason from his owne former and constant practise in all his behauiour As Pilate himselfe no doubt did know and obserue or else hee for his part neither would nor durst haue suffered him to continue his course as hee did In which respect no doubt our Sauiour said to Pilate before appealing as it were to Pilates conscience Saiest thou that of thy selfe or did another tell it thee of me Our Sauiour by the latter disanulling the former as he knew Pilate himselfe could not deny Let vs therefore now come to the reason whereby our Sauiour Christ doth notably cleare himselfe from the malitious slander of the Iewes If saith our Sauiour my kingdome were of this world my seruants would surely fight that I should not be deliuered to the Iewes But seeing they did not once attempt that course neither did he euer teach them so but the contrary of purpose withdrew himselfe from the Iewes when they inclined to such an attempt yea so that when Peter rashly began to resist he sharply rebuked and suppressed his attempt as we haue seene before whereof also it is like that Pilate might haue intelligence neither would our Sauiour vse his owne diuine power nor the ministery of Angells to that end therefore he concludeth But now is my kingdome not froÌ„ hence As though he should say By this may it be euidently perceiued that my kingdom is neither of nor froÌ„ this world So that as I neuer sought or minded it so caÌ„ it not be iustly laid to my charge This is the meaning of the 2. answer of our Sauior to Pilate the gouernor As for the vses which we are to make both for the coÌ„fort of our faith also to the informing of vs in our duty froÌ„ this answer the rest we shal haue cause to obserue what they be hereafter Let vs proceed to the third answer of our Sauiour For Pilat vnderstanding in some sort the distinction of kingdome and gouernment which our Sauiour Christ made and therefore standing no longer vpon the crimination of the Iewes but as was mentioned before asked more generally whether hee did professe himselfe to be a King in respect of any princely gouernment of what kinde soeuer our Sauiour prudently shunning still the name of King which would easily haue seemed ridiculous to the profane coÌ„pany about him and to Pilat himselfe our Sauiour standing before him as a prisoner pinioned and bound he did neuertheles acknowledge the truth of the thing and answereth Pilat thus Thou saiest that I am a King As though he should say it is enough that thou hast spoken it though I do not rehearse the words againe And then he annexeth a very graue and sufficient reason why though he vsed as excellent modesty as might be hee did neuertheles acknowledge the truth of the matter in such sence as he had cleared the same For saith our Sauiour For this cause am I borne for this cause came I into the world that I should beare witnes vnto the truth As though he should say I may not in any wise frustrate the counsell and purpose of God who hath sent me to testifie his whole truth concerning the redemption and saluation of all his people and namely this speciall point of truth that God hath for the same cause ordeined me to come into the world and to doe the office of a spirituall King and Sauiour vnto them And that is the cause as our Sauiour giueth Pilate plainly to vnderstand why hee standeth vpon those termes with him and not of any vaine glory as one arrogating that which did not in truth belong vnto him Finally as was said in the last branch of this third answer our Sauiour Christ describeth vnto Pilate not so much for Pilates sake who despised that which he said but for the sake of all true beleeuers who cannot but reuerendly regard this part of the answer as well as all the rest he describeth I say who and what manner of ones the subiects of his kingdome are namely such as being of the truth doe also heare and obey his voice In the which words he describeth them from the cause which is before and aboue and without themselues that is from their election according to the eternal good will and pleasure of God For to be of the truth as our Sauiour saith in this place and to be of God as he saith otherwhere and namely Iohn 8.47 He that is of God heareth Gods word c. these two kindes of speeches they are in sense all one Likewise to heare Gods word to harken to the voice of our Sauiour Christ they are also one and the same For the voice of Christ is not only that word doctrine which he vttered by his owne sacred mouth while he
matter to make a crowne to wit brambles wreathed that in putting the same vpon his head they might vexe and ranch his holy skinne that way and easily cause the blood to runne down his blessed cheekes And the rather when they smite him on the head with their rods as the Euangelist Iohn reporteth that they did in the last branch of their present despite and as we shall â—aue an occasion afterward to consider of it further from the Euangelists Matthew and Marke And now likewise in that they hauing put vpon our Sauiour this base and pricking crowne of thornes do disparage it thus with a robe of purple this was to make our Sauior seem the more ridiculous in such a contrary habite For the crowne of thornes would not so much haue disgraced a beggars cloke if they had cast it vpon him as did this princely robe that paltry crowne Thus it pleaseth them to sport themselues And that nothing might be wanting to make out a full pageant of mockery they salute him thus disguised with Haile King of the Iewes as though they should say you are a goodly King are you not Long may you rule much peace may your subiects haue vnder your princely gouernment c. Thus doe the most vile and base vassalls of the earth abuse the King of heauen to their owne perpetuall destruction by his rod of yron whosoeuer of them did not repent of their most hainous sinne and beleeue in him to be their onely Soueraigne Lord and Sauiour whom they had thus wickedly scourged and scorned Thus then we see to what manner of instruments Pilate committed our Sauiour to be scourged whereby the manner of his scourging may easily be discerned But was it Pilates minde that our Sauiour Christ should be thus notoriously abused It may be peraduenture that some will imagine that this was the licentious disorder of the souldiers aboue the commission of Pilate c. Question What is to be thought of this Aâ—swer Whatsoeuer the commission of Pilate was this is certeine from the faithfull report of the holy Euangelist that he liked very well of their doings For so we reade as it followeth verses 4. and 5. of the same 19. chapter of Iohn in these words 4 Then Pilate went forth againe and said vnto them Behold I bring him forth to you that ye may know that I find no fault in him at all 5 Then came Iesus forth wearing a crowne of thornes and a purple garment And Pilate said to them Behold the man Thus then we see the hand and approbation of Pilate in all this most vnworthy and contumelious abuse ExplicatioÌ„ proofe against our most worthy and reuerend Sauiour Whereby he now supposeth that he hath done fully enough to satisfie the Iewes And to this end he wisheth the Iewes to consider that although he found no fault in him as he had often protested before though not so sliely as he doth it now yet to gratifie them most wicked Iudge that he was he bringeth our Sauiour forth with all the disgrace that he and his company could cast vpon him O extreame wickednes of the heathenish and damnable crue O admirable and most gratious patience of our blessed Lord and Sauiour But what doth Pilate winne his humorous purpose by this his practising of deuises Nothinglesse And so it is iust with God to curse those that walke by crooked waies Whereby all Iudges may learne yea all of vs may iustly receiue our instruction that if we would be blessed of God in our enterprises we must walke vprightly before him doing that directly which hee would haue vs to doe and not leane to our owne corrupt inuentions We must not onely propound to our selues good things but also we must vse good meanes to the bringing of them to passe and alwaies looke that we carry honest hearts with vs c. The which though Pilate did not but altogether erred The grouÌ„d and history of his last examination and arraignment before Pilate as one led by a corrupt and troubled conscience hee is in the end as farre from his purpose as he was at the beginning as is is euident by the words that follow in the Euangelist Iohn ver 6. Question Which are they Answer 6 When the high Priests and officers saw him saith the Euangelist they cried saying Crucifie crucifie him ExplicatioÌ„ The words of the Iewes tend to this end that it is nothing to them to see our Sauiour in a disguised habite no though he had been sharply whipped as no doubt they did well vnderstand It was his life that they sought and without the which they could no more be satisfied then the hungry woolfe or beare or Lion without the blood of the Sheepe which they had gotten as a prey betweene their teeth They are like to the couetous wilfull man they will haue all or none Pilate indeede is angry with the Iewes because they would not be subiect to his deuise and therefore saith vnto them in haughty displeasure Take 〈◊〉 him and crucifie him meaning if they would needes haue it so or if they durst for as touching himselfe he professeth to them yet againe that he found no fault in him But all Pilates anger will not serue for he hath by all meanes disaduantaged himselfe and giuen the Iewes all the advantage that might be by his cowardly and groundles declinings Herevpon therefore by occasion of Pilates words Take ye him and crucifie him they answer that if their gouernment were not restrained they had a plaine law by the warrant whereof they could and would put him to death namely say they because he made himselfe the Sonne of God The Law which they meane is the law against the blasphemer whom God coÌ„mandeth to be put to death Leuit. 24.15.16 And blasphemie is indeede a sinne most worthie to be punished by death From the which law thus they reason that if he that blasphemeth God is to die then much more he that challengeth the Godhead to himselfe and so arrogateth most blasphemously to himselfe that he is God The reason also is good and would surely be a full inditement against any man to death saue onely in the present instance of our Sauiour whom that law or reason drawne from thence could no way touch seeing he onely of all men was and is for euer the onely naturall Sonne of God and therefore very God which these wicked Iewes in their malitious wilfulnes blinded through enuie and altogether hardened in heart against our Sauiour would by no meanes see and acknowledge For then they must needes haue acknowledged him not onely worthy to liue but to be the very Lord of glory and life it selfe and therefore in stead of seeking his death to haue craued pardon of their own wicked and rebellious life and finally to haue yeelded all honour and glory vnto him BVt behold a strange thing which the Euangelist Iohn telleth vs of in the 8. verse namely that
tormented in burning and they are burning euermore The fire of Gods wrath is to them vnquenchable and they are as an euerlasting matter to cherish and as it were to feede the same fire Wherefore let vs beloued in the Lord take our warning from this gracious admonition of our Sauiour to weepe for our sinnes and to seeke for mercie with God our heauenly Father through our Lord Iâ—sus Christ before the fearefull day of the Lord come vpon our selues Insomuch as it is certaine that the like daies are comming and the last day especially wherein all the wicked whosoeuer haue spoken or done any thing against the Lord Iesus shall bee iudged with fearefull iudgement yea with so terrible a iudgemeÌ„t that they sâ—â—l with the same thing that our Sauiour hath spoken concerning the Iewes to wit that the mountaines and rocks would fall on them to hide them from the presence of him that sitteth vpon the throne and from the wrath of the Lambe as we read Iude 14.15 and Reuel 6.16.17 Now the fift thing to be considered in this part of the storie is our Sauiour Christ his refusall of the potion which was offered vnto him at the place of execution before hee was fastened to the crosse The Euangelist Matthewe speaketh of it vnder the name of vinegre mingled with gall to signifie that it was a potion mixed with some sharpe and bitter ingredience but tâ—e Euangelist Marke speaketh more properly calleth it wine mingled with mirrhe It was a drinke most likely offered by some that bare good will to our Sauiour or at least according to a common commiseration of such as vsed to prepare a potion for the condemned persons fit to shorten the paines of their death by causing the blood to passe more speedily out of the veines and so to accelerate and hasten death it selfe But whatsoeuer the potion was wine or vinegre bittered with gall or sweetned with mirrhe our Sauiour perceiuing it to be a medicine he would not drinke of it to declare his willingnes yea and to performe indeed the enduring of that whole passion and paine which God the Father had in his iudgement appointed vnto him for vs. So perfectly louing and pitifull towards vs in thirsting after our saluation O therefore may it please thee O Lord our God and heauenly Father euen for thy holy Sonne our Sauiours sake to giue vs grace accordingly in some measure to loue thee and our Sauiour to be truly thankful and dutifully obedieÌ„t vnto thee through faith in his name that is in such a measure as we may neuer securely satisfie our sâ—lues in any measure which in this life we shall at any time attaine vnto Amen The last thing to be considered in this first part of the storie concerning the execution of the sentence of Pilate against our Sauiour is the inscription or title the which was set ouer his head vpon the crosse The which it is very likely was done together with the setting vp of the crosse it selfe before our Sauiour was fastened vnto it Wherein wee are to obserue these three things First the matter of the inscription or title as Pilate himselfe gaue direction that it should be and that in the three principall languages of all the world Hebrewe Greeke and Latine Secondly the sute of the high priests to haue the title altered Thirdly the constancie of Pilate in this point The which constancie of his is the rather to be noted because in all that went before he shewed himselfe but a light and inconstant man euen contrary to his owne conscience seeking by sondry deuises so long to satisfie the Iewes that at the last he doth wholy yeeld vnto them What moued Pilate in his owne intent to vse so constant a resolution in this matter whether because he thought indeed that according to the answer of our Sauiour vnto him concerning his kingdome it might be that he was appointed of God to be king ouer them in another manner then the kings of the earth are or for that he would therein doe the Iewes that reproach which he had pointed vnto before in that he asketh them shall I crucifie your king As though he should haue saide This must needes be to the reproach of your whole nation that your king should be put to so vile and base a death c. Thus what the minde of Pilate was in the inscription or title wee cannot precisely say Neither may we stand much in the commendation of this his constancie as any great vertue in him vnlesse we had seene better fruites of the vprightnes of his heart For Mark chap 15. verse 12. he himselfe speaketh of this title of our Sauiour with like acception as the Iewes would haue him write here The most that we can say of him in this action is this that he for his part honoured our Sauiour no more by this title then Caiphas did by his prophesie Iohn 11.49 50.51.52 But the most wise and gracious counsell and prouideÌ„t hand of God is most euidently to be seene and acknowledged not onely in the action it selfe but also in all the circumstances thereof First in that Pilate setteth downe the title so that it did not directly sound to any reproach against our Sauiour but rather as was said before so as it might be a iust conuiction of the extreame wickednes of the Iewes as the Iewes themselues sawe euen according to that which our Sauiour himselfe had set forth vnto them but a litle before by that parable of the housholder who let out his vineyard to vnfaithfull and rebellious husbandmen Mat 21.33 c. Secondly in that he commandeth that the title should be written and set vp in text letters in the three principal languages of the whole world Hebrew Greeke and Latine the which was moreouer and besides any ordinarie inscription of the crime of the condemned as appeareth in that as the Euangelist testifieth many came euen for this cause the rather out of the citie to see and to reade it Now therefore insomuch as this action of Pilate was so euidently ordered as it were by the hand of God and that he guided his penne or the penne of the Scriueners or Painters from his mouth so as the Iewes could not in any the least iote cause him to alter it let vs the more reuerendly consider of it and of the excellent purpose of God manifested therein for our singular instruction and comfort The words of the title are in themselues very honourable to those that vnderstand them aright as all of vs ought to doe For first they are all of them of excellent signification and they are also categoricall and affirmatiue in such forme as they are recorded by all the Euangelists though some set them down more breifly then other as Marke THE KING OF THE IEWES as Luke THIS IS THE KING OF THE IEWES as Matthew THIS IS IESVS THE KING OF THE IEWES and as Iohn most fully IESVS OF NAZARETH KING OF THE
vnto him in regard of his abiding three dayes and three nights in the belly of the Whale-fish Matthew 12.39.40 But it may be obiected that the body of our Sauiour Christ did not continue full three daies and three nights in the heart of the earth but onely one full day which was the second and but a little portion of the first day wherein he was buried euen neare vpon the euening and onely the night of the third day Question What is to be said to this Answer We doe not read that our Sauiour said that he would continue three daies full and compleate neither did hee euer purpose to doe so but rather to preuent the time for the more euident demonstration of his diuine power in rising from the dead as hee had done before in the laying downe of his life among the dead sooner then it was thought that by the course of nature he could ExplicatioÌ„ proofe So indeede doe the effects themselues in either respect really actually and sensibly declare And that it was not the meaning of our Sauiour to determine the time of continuance in the graue to be three whole daies it is euident from his owne words Matthew chap. 17.23 and chap. 20.19 The third day shall the Sonne of man rise againe to wit the third day after the crucifying or aâ—ter the beginning of his sufferings beginning at his appreâ—ension in the gaâ—den For that was the beginning of the sufferings of the first day by the spitefull dealing of the Iewes and so we may well reckon according to that of Cleopas Luke 24.21 And as touching all these things to day saith hee is the third day that they were done Neither doth our Sauiour Christ say three daies after I am crucified I will rise againe as the text it selfe is plaine And so againe Marke 9.31 and Luke 9.22 And Iohn 2.19 In three dayes I will raise it vp againe that is within the space of three dayes And so are wee to vnderstand Marke chapter 8.31 though in another phrase of speach meta treis emeras as Beza in his large Annotations doth diligently dispute and cleare it from the vse of the same preposition meta in the Greeke language Yea hee cleareth it from the speach of the aduersaries of our Sauiour Christ Mâ—tthew 27.63.64 Where the Euangelâ—st reporteth their sute to Pilate which was that the Sepulcher might be mâ—de sure till the thiâ—d day because they remembred that he said while he was yet aliue Within three daies I will rise This their reason Saint Matthew expresseth in this phrase of speach meta treis emeras the which if wee should not vnderstand as it hath beene interpreted it were a reason reasonlesse For if the wordes should signifie I will rise after three daies they should rather haue desired that the watch should be set at the end of the third day Thus then we see how long our Sauiour being buried continued in the graue in the state of the dead touching his body and euen as it were among the dead vnto whom hee in his buriall descended according to the vsuall phrase of the holy language as we read Gen. 37.35 and chapter 42.38 and 1. Kings 2.6.9 and Numbers 16.33 where it noteth a corporall descending into the earth though not by buriall But of this more afterward As for the comforts and duties of faith in this respect they shall God willing be set downe in their seuerall places as wee come vnto them And therefore I pray the Reader to turne thether vnto them It remaineth onely touching this part of the holy Storie that wee doe briefely consider of that malicious practise of the Rulers of the Iewes while our Sauiour continued in the graue in seeking if possibly they could to haue hindered his resurrection Question How is this their most wicked and malitious practise reported vnto vs Answer The Euangelist Matthew Chap. 27. from the 62. ver to the end of the Chapter reporteth the whole matter in these words 62 Now saith hee the next day that followed the preparation of the Sabbath the high Priests and Pharisies assembled to Pilate 63. And said Sir we remember that the deceiuer said while he was yet aliue within three dayes I will rise 64 Command therefore that the Sepulcher be made sure vntill the third day lest his disciples come by night and steale him away and say vnto the people He is risen from the dead so shall the last errour be worse then the first 65 Then Pilate saide vnto them ye haue a watch goe and make it sure as ye know 66 And they went and made the Sepulcher sure with the watch and sealed the stone Explication Heere is a wicked conclusion fitly agreeing to the whole pursute of their malice going before Wherein we are to consider First the suâ—e which the rulers of the Iewes with a readie consent in their wickednes made vnto Pilate Secondly the grant which Pilate yeelded vnto them And thirdly their execution of the same In the sute of the Rulers of the Iewes to wit of the high Priests and Pharisies we are to marke First what it was Secondly the reasons which moued them to make it Thirdly their earnestnes or rather eagernes in going about it Touching the first of these points Their sute was that sure prouision might be made and due order taken by Pilate who had authoritie to command and giue order in such manner of watching and warding as they required that the graue whrein the body of our Sauiour was laid might be made sure and watched vntill the third day This was their sute Now let vs heare their reasons First that they might by this meanes proue our Sauiour Christ now a liar in certaine words which they called to minde he had spoken while he liued to wit that hee would rise againe within three daies after his death For thâ—t this was their intent it is euident by their blasphemie in terming our blessed Sauiour euen the truth it selfe a deceiuer Secondly that they might preuent the frâ—ud of the Disciples of our Sauiour whom most vniustly they suspected to haue in purpose to steale his body out of the graue and so to make other beleeue that he should be risen from the dead So say they the last error should be worse then the first O extreame malice To what outrage and blasphemie will it not driue them that once yeeld themselues ouer vnto it in resisting of the holy truth of God These wretched men resisted our Sauiour while he was aliue they cannot now dâ—sist though he be dead no though according to the prouerbiall saying Lâ—uor cessare solet in mortuos fewe enuie or spite the dead And thus they add sinne to sinne against God and heape vp wrath vpon wrath as it were with â—ull measure pressed downe and running ouer against themselues which doubtlesse long since hauing come to the full measure hath swept them away like a floud from the face of the earâ—h and reserueth
And when I say that wee must haue ground and warrant from the holy Scriptures it is to be vnderstood that in this Question we must haue a speciall respect not onely to the best translations but also euen to the originall text of the Hebrew in the old Testament and of the Greeke in the New For by them of necessitie specially by the Hebrew which the Greek followeth must both the Latine and English and all other Tongues yea the hearts also of all Christians of euery Nation and language be ouer-ruled Let vs therefore examine this point ANd first touching the word to Descend Which are the diuers significations thereof Question Answer First and most properly it signifieth to remoue the body or to come downe bodily from the higher place to the lower But in a borrowed vse of speech when it is referred to man it signifieth an alteration or change of a mans former more comfortable and prosperous estate or condition to a contrarie or very differing estate either of soule or body or any other way without any bodily mouing at all And sometime againe when it is in a borrowed signification referred to God it noteth the manifestation of his diuine presence without any either alteration of estate or motion of bodie from place to place Explication It is true So we reade 2. King 1.4 where according to the first signification Elijah willeth the Messengers of Ahaziah King of Israel to tell the King that he should not come downe frō the bed on the which he was gone vp but should die the death And in the same cha verse 8. the messengers of the King say to Elijah sitting on the top of a mountaine O man of God the King hath commanded that thou come downe And againe verse 11. In the which chapter also fier is said to come downe from heauen at the prayer of Elijah And in many other places the raine is said to descend or come downe from heauen And on the earth the running of it from the higher ground to the lower is called from the same word a descending The like is the vse of the Greeke word caterchomai and also of catabaino either of them signifying to descend or come down as we may see Matt. 17 9. As they came downe from the mountaine catabainonton compared with Luke chap. 9.37 And as they came downe from the mountaine catelthonton So Iames chap. 9.17 Euery good gift commeth downe from the Father of lights catabainon And chap. 3.15 This wisedome that is bitter enuying c. descendeth not from aboue Ouc estin anothen caterchomene And Matt. 7.25.27 catebe e broche The raine fell or descended c. Secondly in a borrowed vse the same words being referred to man signifie the extreame alteration and change of a mans estate from that which was prosperous and comfortable as was said to that which is aduerse and greeuous As Deut. chap. 20. verse 20. Thou shalt make forts against the Citie that maketh warre with thee vntill thou subdue it Word for word vntill it descend that is vntill it be ruinated and so caused to humble it selfe and to stoupe downe vnto thee as some not vnaptly doe expound it And thus it is said of the wicked Iewes themselues Their glory shall descend And man shall be brought downe but the Lord of Hostes shall be exalted Isai 5.14 15 16. And concerning the King of Babell Thy pompe is brought downe the word is caused or made to Descend Isai 14.11 And verse 15. Thou shalt be brought downe or made to descend to the graue to the sides of the pit And chap. 63.6 The Lord speaking of his enemies saith I will treade downe the people in my wrath and make them drunken in mine indignation and I will bring downe their strength or cause it to Descend to the earth And Ezek. 30.6 The pride of the power of Aegypt shall descend or come downe Likewise Zech. 10.11 The pride of Ashur shall be cast downe or caused to descend and the scepter of Aegypt shall depart away And for affliction of soule noted by this word reade 1. Sam. 2.6 The Lord killeth and maketh aliue bringeth downe or causeth to Descend to the graue and raiseth vp c. Likewise when Dauid praiseth God for that he had brought his soule out of the graue and reuiued him from them that goe downe or Descend into the pit he acknowledgeth that his soule was before as it were Descended into the pit that is exceedingly troubled and distressed And so againe Ps 71.20.21 and Ps 86.13 But of this more afterward Wee also in our owne language vse to say of one that is fallen from prosperity to aduersity from a rich or honourable estate to a base and poore degree that such a one is greatly come downe We vse the word also of Descending in a contrary sense to note the noble parentage or stocke of the which one is descended or come But of this enough Let vs now proceed from mans descending to the descending of God This as was said doth onely note the speciall representation of his diuine presence without any moouing of himselfe from one place to another For seeing the godhead filleth all places yea comprehendeth all places but is comprehended of none it must needes be so vnderstood As namely where it is said that he descended vpon Mount Sinay Exod. 19.18.20 And Psal 18.9 Isa 46.1 2 3 4. Hab. 3.3 through the whole praier of the holy Prophet cōteined in that chapter Like vnto this was the descending of our Sauiour before he tooke our nature Gen. 18.20.21 And the descending of the holy Ghost at the baptisme of our Sauiour Christ For the Deitie it selfe to speake properly of the person of the Son or of the person of the holy Ghost did not descend but onely manifested their speciall presence in that manner and by those bodies which they did for the time assume and take But as touching the Sonne of God our Lord Iesus Christ there is yet a more speciall reason of his appearance in our humane nature by his incarnation insomuch as therein he vnited the same our humane nature to his diuine nature in a personall vnion to continue firme and indissoluble for euer in which respect he saith most particularly most properly of himselfe Iohn 3.13 No man ascendeth vp to heauen but he that hath descended from heauen the Sonne of man which is in heauen Neuerthelesse our Sauiour Christ euen in these words also must needes be vnderstood to speake figuratiuely and in respect of the great mystery concerning the vnion of two natures in one person attributing that to both which is onely proper to one For the Deitie of the Sonne of God did no more descend by locall mouing from one place to another then the humanity was then in heauen when he spake these words to Nicodemus or could afterward ascend vp to heauen but by bodily motion Onely the descension of the Deitie must be vnderstoode of
saith My soule is very heauie euen vnto death yet to speake properly their soules cannot die Now that which wee haue said of Sheol we may likewise affirme of Haides and that euen from the places already alledged 1. Cor. 15.54.55 Acts 2.27 Reuel 6.8 and chap. 20.13 For as was said before though Haides as well as Sheol doe in the holy Scriptures first and more properly signifie the graue yet wee must not restraine them to that signification onely The Hebrew word sâ—ith Iunius doth in very many places of the Scripture generally note whatsoeuer condition of the dead and for the same cause is to be referred sometime to the graue sometime to hell synecdochicallie and sometime to both together according to the circumstance of the place And againe the Latine Fathers vse the word Inferos as well as the Greekes doe Haiden indifferently for euery place or condition of the dead no not in sundry of the places already alledged Vox hebraea inquit lumus in Psal 49. stationem quamlibet mortuorum in vniuersum notat permultis Scripturae locis ideóque modò ad sepulchrum modò ad infernum synecdochicé modò ad vtrumqúe simul pro ratione locorum accommodanda est The same he saith likewise concerning Haides in his note vpon Tertul de Idololat cap. 13. Obseruandum quod ait Apud inferos de Lazaro Nam inferos Latini Patres vt Graeci Hadem pro omni loco aut statu mortuorum dixerunt promiscue Atque in hunc sensum Lazarus Diues apud inferos collocantur Quomodo Iraeneus Chrysostomus ex verbis Lucae 16.23 locuti sunt Tertullianus locis quamplurimis Thus much for the proofe of the first branch of the more generall signification of Sheol and Haides Touching the second branch to wit that they are sometimes vsed in the holy Scriptures to signifie the destruction of other things in the world moreouer and besides the corruption of the bodies of men and the altering of the state and condition of their soules by reason that they are by death seperated from their bodies it is euident Num. 16.32.33 Not onely Korah Dathan and Abiram with their families but also their goods and all that they had descended into Sheol And Isai chap. 14.11 Thy pompe is brought downe to Sheol and the sound of thy violls that is they are destroyed according to that wee reade in plaine termes Ier. chap. 51. verse 52 53 54 55. Reade also Ezek. 26.19 20 21. the same in words of like signification So likewise the destruction and ouerthrow of the Citie of Capernaum is threatned and signified by this word Haides yea and also the euerlasting condemnation both of the soules and bodies of the Citizens thereof so many as were obstinate despisers of the doctrine and miracles of our Sauiour Christ Matth. 11.23.24 Hetherto of the more generall signification Nowe more particularly And in the first place that the same wordes are vsed to signifie the continuance power and dominion of death as it were some great Lord and Commander reade the Prosopopie of the holy Prophet Isai 14.9 Sheol beneath is moued for thee to meete thee at thy comming saith the Prophet speaking of the King of Babylon raising vp the dead for thee euen all the Princes of the earth and hath raised from their thrones all the Kings of the nations This signification of Sheol is vsuall when it is put after the word Death by an increase or amplification of speech to the which purpose also diuers times the word signifying power is expressed as we haue seene before Psal 49.15 and 89 48. and Psal 6.5 Hos 13.14 Likewise Haides in the new Testament 1. Cor. 15.55 Reuel 6.8 chap. 20.13 Death and Haides The power of Death is also noted Rom. 6. verse 9. as preuailing so long as the body of our Sauiour Christ lay in the graue Secondly that Sheol signifieth the place of the euerlasting torment of the wicked which we doe vsually call Hell reade Psal 9.17 The wicked shall bee driuen backe euen to Sheol We may well vnderstand it not onely for the graue but also for hell as it is englished seeing that is the place appointed for the soules of the wicked after this life And Psal 49 14. Sheol consumeth their beautie Tremelâ—us translateth it Infernus Hell Likewise Psal 139.8 Sheol is opposed to Heauen where the Emphasis is most full if we english it Hell And Prou. 9.18 King Salomon saith That the wicked that follow their owne lusts are in the depth of Sheol which likewise may well be translated and vnderstood of Hell the receptacle of the soules of such wicked persons And chap. 15.11 Hell and dâ—struction are before the Lord. Sheol naabhaddon Hell and destruction may well be matched together seeing the King of hell is called by the name of Abaddon a destroyer Reuel chap. 9.11 And againe Sheol may well be taken for hell in the same 1â— chapter of the Proueâ—bs verse 24. The way of life is on high to the prudent to auoide from Sheol beneath Moreouer Isai chap. 5.14 we may extend the signification of it to hell And chap. 28.15 where the wicked said We are at an agreement with Sheol But they are vtterly deceiued For the fire of Gods wrath shâ—ll kindle and burne vpon them euen to the very bottome of Sheol â—nadh Sheol tachtijah according to the phrase of Moses Deut. 32.22 The fire of which wrath as he saith further in that place shall consume the earth with her increase and set on fire the foundations of the mountaines Now in the new Testament the other word Haides is likewise vsed is Matt. 16.18 The gates of Hell that is all the destroying power of the Diuels of hell shall not ouercome the Church and faith of the people of God by alâ— the siege and battery either spirituall or outward that they can possible either lay themselues or by their instruments procure against the same Likewise Luke chap. 16.23 The rich man being in Haides that is in hell torments c. Thus then both Sheol and Haides signifie hell the place of infernall torment The reason why these words are translated from the signification of the graue to signifie hell also may be for that the graue being a place of darknes and naturally vnpleasant and vncomfortable may fitly be vsed in way of a similitude something to resemble and shaddow it forth Let vs now come to the last of the more particular significations euen to bitter dolours and griefes of the soules of the children of God neare vnto the sorrowes of death yea of Hell sometimes in their owne weake sense and iudgment For the which reade Psalm 18.5 where the Prophet Dauid calleth the exceeding great sorrowes which he indured the sorrowes of Sheol the which some translate graue other Hell but all is one in effect The Prophet beeing in these grieuous sorrowes and trouble of heart saith in the same place I called vpon the Lorde and cried to my God
Explication and proofe Our Sauiour Christ taketh it for granted that we ought most dearely to loue him For who can otherwise say or thinke but he must be conuicted in his owne conscience if hee haue any knowledge of that which our Sauiour hath wrought and suffered for him Well therefore This he inferreth iustly as a fruite belonging to that loue which his redeemed stand bound to beare vnto him that they doe declare it by their obeying of his commandements that is to say of the commandements of God which are the commandements of the Sonne as well as of the Father And to the same end hee repeateth it againe in the 21. verse of the same chapter saying Hee that hath my commandements and keepeth them is hee that loueth me To the which loue also hee doth in the same verse perswade by most forcible reasons For saith hee Hee that loueth me shall be loued of my Father and I will loue him and shew mine owne selfe vnto him And yet againe verse 23. If any man loue me hee will keepe my word and my Father will loue him and wee will come vnto him and we wil dwell with him But on the contrarie hee professeth in the 24. verse that hee accounteth none of them to beare him any true loue whosoeuer doe not keepe his words Of the which words our Sauiour saieth further That they are not his to wit as hee is man simply considered in his humane nature but his Fathers who sent him Moreouer for loue and the triall of true loue toward him by a generall care of obedience thus our Sauiour saith chap. 15.9.10 As the Father hath loued me so haue I loued you continue ye in my loue If ye will keepe my commandements ye shall abide in my loue as I haue kept my Fathers commandements and doe abide in his loue Proceede now to shew the rest of the duties in like generall manner Question Which may they be Answ They are all the duties of loue mutually to be performed of one christian toward an other and the same also from an humble and lowly minde This is very true For so did our Sauiour first of all giue to vnderstand by his washing of his Disciples feete as he doth plainely expresse his owne intent therein Explicatiō proofe For so soone as he had done it Know ye saith he what I haue done ye call me Master and Lord and ye doe wel for so I am If I then your Lord and Master haue washed your feete yee also ought to wash one anothers feete That is yee ought to carry this minde to be alwaies ready to doe as much as this comes too and that euen with all humblenes of minde void of ambition voide of all bitternes and contention c. For I saith our Sauiour haue giuen ye an example that ye should doe euen as I haue done to you Wherein also our Sauiour is very earnest saying as it followeth in the text Verily verily I say vnto you The seruant is not greater then his Master neither the Ambassadour greater then hee that sent him If ye knowe these thinges that is seeing nowe yee knowe them to belong to your office and dutie blessed are ye if ye doe them Iohn cha 13. verses 12 13 14 15 16 17. The same doctrine he renueth againe verses 34.35 of the same chapter saying likewise to the same his Disciples A new commandement that is a commandement the care whereof I doe renue and reuiue doe I giue vnto you that ye loue one another Yea as I haue loued you that ye also loue one another By this shall all men knowe that ye are my Disciples if ye haue loue one to another For verily true and vnfained loue not in word onely but in truth and in deede it is as our Sauiour in these wordes giueth to vnderstand so rare and difficult a grace to be obtained and so contrarie to flesh and blood and the practise of this selfe-louing world that it cannot but be acknowledged of all that knowe any thing that they haue beene singularly taught and instructed euen of God himselfe whosoeuer are indued with it And for the same cause doth our Sauiour yet againe renue and reuiue it as it were in a new parliament and that earnestly with a new weight of reason chap. 15. verses 12.13.14.15.16.17 This is my commandement that ye loue one another as I haue loued you Greater loue then this hath no man when any man bestoweth his life for his friends Ye are my friends if ye doe whatsoeuer I command you Henceforth I doe not call you seruants for the seruant doth not know what the Maister doth but I haue called you friends for all things that I haue heard of my Father haue I made knowne to you Ye haue not chosen me but I haue chosen you and or dained you that ye goe and bring forth fruite and that your fruite remaine that whatsoeuer ye shall aske the Father in my name he may giue it you These things command I you that ye loue one another This also is that which our Sauiour doth instantly pray for as a singular effect of the holy Ghost through the preaching of the Gospell chap. 17.20.21 I pray not for these alone but for them also which shall beleeue in me through their word he meaneth the preaching of his choise Disciples and other succeeding them That they all may be one as thou O Father art in me and I in thee that they may be also one in vs that the world may beleeue that thou hast sent me To wit as being conuicted thereof by so notable and admirable an effect and that therby many may be induced truly to beleeue from time to time These things beloued brethren wee are to apply to our selues For verily no man can be a true Christian without loue to the brethren nor vnlesse wee carrie so humble a minde that we be very ready willing according to those places and callings wherein God hath set vs to performe all good offices and duties of loue vnto them euen as it were to the washing of their feete The Christian King or Queene must not refuse to be a seruant to God for the benefit and welfare of the Church of Christ nay rather they must for the Lord Iesus sake and for that duties sake which they owe to him be willingly seruiceable to his Church as the holy Prophet Isaias doth by as meane a similitude as was the practise of our Sauiour in washing his Disciples feete giue plainely to vnderstand in the 23. verse of the 49. chap of his Prophesie Read also Psal 72.9 where the subiection which is due to our Sauiour himselfe from the Kings and Princes of the earth is noted by the same phrase of speech They that dwell in the wildernes shall kneele before him and his enemies shal licke the dust The Kings of Tarshish and of the Ilandes shall bring presents c. Wherefore if Kings and Queenes ought to
leade true professours of the Gospel to execution But much rather are we most patiently to beare the fatherly roddes and corrections which it shall please God by his owne more immediate and holy hand to lay vpon vs at any time Expli Good reason indeede For insomuch as our Sauiour was whipped and disguised for our sinnes as a punishment from the wrath of God for satisfaction to his diuine iustice and he tooke it patiently much rather are we to be patient when we are iustly afflicted for our own sins seeing God doth in great mercie seeke to bring vs nearer vnto himselfe thereby But most of all ought we to be patient yea and thankefull to God if wee be counted worthy to be scourged for his sake and the Gospels as Paul reporteth of himselfe that he receiued of the Iewes fiue sondrie times fourtie stripes saue one and was beside that thrise beaten with rods 2. Cor 11.24.25 And as diuers other of the good seruants of God haue beene likewise dealt withall We may learne also from this disgrace cast vpon our Sauiour for our sins how odious and shamefull a thing sinne is in the sight of God and therefore that it is our dutie euen with godly shame to withdrawe our selues from it And namely from that aspiring mind that is in vs and in all mankind from the beginning whereby we haue all deserued to be in perpetuall reproch before God as Adam Eue were for a while Gen 3.22 and so should haue beene for euer had not our Sauiour by his induring of reproch both for them and vs taken it out of the way Moreouer we by the eye of faith beholding our Sauiour scourged for vs ought to acknowledge in our hearts with godly griefe for our sinnes that it is we that haue deserued all whipping cheare and that not for a time but in a perpetuall bridewell as it were euen in hell They say it is the manner of nourturing yong Princes by letting them see some such one whom they specially affect and loue to be corrected in their sight for the same or like falt wherein they haue offended whereby also the ingenuous yong Prince is moued to amend his falt as we may take that which is reported of good King Edward the sixt for an excellent example in this behalfe But in the case we now speake off we our selues onely are the offenders yea rebels and traitors against God the King of all Kings c. and yet behold this Kings onely Sonne the Sonne of God a strang thing to speake is whipped for the offences of vs most base persons Shall we not profit by this kind of teaching verily if we do not a thousand thousand times shall we be worthy to be punished in the most base and shamefull manner that may be not onely here on earth but also in hell torment for euer and euer Now shew further what our dutie ought to be in consideration that the wicked did beside their whipping of him most despitefully reproch him euen as wicked ones doe to this day Question What I say is our dutie to doe in this respect By how much the wicked doe more despise and reproch our Sauiour Answer by so much are we on the contarie side both to esteeme and also to speake the more honourably of him euen all the good that possibly we can as of the onely begotten Sonne of the most high full of all grace and truth the Lord of life and glorie c. ExplicatioÌ„ proofe It ought to be so indeed And accordingly by how much they are more eger and vnweariable in seeking to pull downe and deface the name and kingdome of Christ by so much ought all that belong to our Sauiour Christ to be the more zealous and constant in labouring to set vp and aduance the same Wherein no doubt the Lord God will be with his seruants to assist them and to take their parts against all the aduersaries of our Sauiour how many or how great soeuer they be Moreouer in that we heare from the testimony of the holy Euangelist that Pilate trembled so soone as his conscience was but a little touched with feare lest he had done iniury to the Sonne of God though he did not vnderstand the mysterie of his Person much more let vs who know him to be so indeed as he is acknowledged by the Father himselfe alwaies remember to feare before him though not with Pilates seruile feare but with a reuerende and godly feare that we doe by no meanes any thing against him but all that we can for him and to the honour of his most blessed name We are come to the answere of our Sauiour Christ to Pilate vpon his last examination Question What are the duties which we are to learne from thence Answer Our Sauiour doth most notably giue Pilate to vnderstand whence the authoriâ—ie of the Magistrate is and how it ought to be vsed namely so as Magistrates may approue themselues and all their courses in a good conscience before God the supreme King and onely souereigne Iudge of all Whence also all other whosoeuer haue any power ouer other whether ecclesiastical or domestical as wel as the ciuil Magistrate ought to learne that it is their dutie carefully to take heede that they neuer abuse their authoritie to any tyrannicall or vniust oppressing and grieuing of the least of those that be vnder them Moreouer all priuate persons ought to learne from the same answer that it is their dutie to take great heede and to haue very conscionable regard that they doe neuer abuse the sacred seate of iustice by their presenting before it any false accusation whatsoeuer Finally this special lesson we are to learne from the example of our Sauiour in giuing answer that albeit by occasion of the abuse which any shal vndutifully offer the Magistrate by false suggestion or slanderouâ— accusation wee shall be ill dealt withal at the Magistrates hand yet that we must keepe our selues within the bounds of good dutie toward the Magistrate himselfe and by no meanes seeke to disgrace his authoritie and the dignitie of his office which is of God Explication and proofe Touching the first of these points the words giuen and from aboue contained in the answere of our Sauiour doe plainely import For if all power and authority be the gift of God tâ—en it is most meet that it should be ordered and disposed according to the will of the Giuer lest otherwise he should be prouoked to take away thaâ— power which he had before giuen And seeing the chiefe and most souereigne Magistrate or King here vpon earth dâ—th stand thus bound vnto God iâ— fo loweth by good and current reason that all inferiour power and authoritie should likewise submit it selfe to the will of God Touching the great sinne of those â—ho feare not to abuse the seat of iustice and the authoritie of the Magâ—strate by vnâ—ust and vntrue informations our Sauiour Christ in this
nailed and pierced vpon the crosse Secondly we see that he gaue them leaue yea commanded them for their owne better assurance to take a sensible triall that they were not deceiued by any counterfet illusion And thirdly wee see further that he helpeth them also by an infallible reason against their owne phantasticall conceit to the contrarie In all which things the wonderfull loue of our Sauiour is exceedingly commended vnto vs in that it pleased him not onely to come among them thus gratiously before hee would ascend in his full glory but also to tender their weakenesse so farre that hee would be handled of them Yea which is more that hee vouchsafed for a helpe against their doubtfulnesse to beare the markes of his woundes both in his handes and in his feete and also in his side For notwithstanding the prints thereof might iustly be a glory to our Sauiour infinitely much greater then the Apostle Paul might well account it a singular credite to him that while he remained in this corruptible estate he did beare in his body the marks of the Lord Iesus that is to say the prints of his scourgings c for his names sake Gal. 6.17 Yet to speake simply they doe not without consideration of this circumstance agree to the glorified estate of our Sauiour after his resurrection And therefore both in this and in the rest the loue of our Sauiour both toward the eleuen and his whole Church and therein euen toward our selues is so much the more exceedingly gratious as was said A little before as we saw our Sauiour forbade Marie Magdalene to touch him because she was in no doubt of his appearance but here to remoue the doubt of these he giueth them good leaue to touch and handle him to their full contentation which also they did as the Euangelist acknowledgeth 1. Ep. chap. 1. verses 1 2 3. But as touching these chiefe Disciples euery thing maketh the matter plaine against them that their weakenesse was euery way passing strange yea euen as absurd as might be They are more vntoward then Marie Magdalene or the other women or the two Disciples that went to Emmaus For as it is most likely they gaue place so far to their feare that they continued their imagination as it it had beene some euill and illusorie spirit appearing in the bodily shape of our Sauiour among them to make them to beleeue falsely that hee was risen againe much like to that illusion which the witch deceiued King Saul by in representing Samuel as if hee had beene come out of the earth from the dead to speake vnto him But that it was not so in the present instance as they timorously imagined our Sauiour taketh the best course that might possibly be vsed to satisfie them therewithall For as touching the wicked Angells or euill spirits which was the matter it seemeth that they most feared it is not easily to be thought that they are permitted of God to take any true body in likenesse eyther of man or any other creature made onely for that purpose that he should make any appearance thereby howsoeuer it may be that the good Angells haue sometimes both receiued bodies by an extraordinary creation from the hand of God which they haue by an extraordinary dissolution laide downe againe Neuerthelesse it is likely that their bodies were of a differing qualitie from ours like to those which wee shall haue after the resurrection more pure and spirituall then such as wee haue now palpable and easie to bee handled and felt yea differing from the constitution of the body of our Sauiour such as hee would haue it to be till his ascension though it was already glorifyed in a great part or measure euen from the first moment of his resurrection From the familiar dealing of our Sauiour wee may iustly reason against all vbiquitary or euery-where presence of his body and namely against all transubstantiaitng of the bread into the body or cōsubstantiating of the body with the bread of the Sacrament thus Wheresoeuer the body of our Sauiour Christ is present there it may be seene and felt but it is not seene nor felt in the bread of the Sacrament And therefore it is not present there But of this enough for this time Let vs come to the third remedie which our Sauiour vsed to expell this false conceit of his Disciples and to shew that he appearing at this time sodainely and miraculously among them was no spirit but a very true and naturall man like to themselues What remedy was this Question Our Sauiour called for meate and did eate before them as St. Luke continueth the holy Storie in these words following Answer 41 And while they beleeued not for ioy saith he and wondered he said vnto them Haue ye here any meate 42 And they gaue him a piece of a broiled fish and of an hony combe 43 And he tooke it and did eate before them Explication In these words we haue not onely the third remedie which our Sauiour vsed but wee haue also and that in the very first wordes the effect of the second remedie Let vs therefore first consider of that a little and so proceede to this third remedy Quest What was that effect Ans It was sodaine ioy and wonderment yet without setled faith touching this particular point of the resurrection of our Sauiour Expli So it was indeede For so saith the holy Euangelist Luke and also the Euangelist St. Iohn chap. 20. verse 20. Hee shewed to them his hands and his side Then were the Disciples glad when they had seene the Lord. And this is well worthy to be obserued that not euery ioy or more then ordinary affection or admiration concerning either the person or word and doctrine of our Sauiour is by and by of a true and liuely faith Nay rather vehement affection either of ioy or griefe not proceeding of faith is for the time a let and hinderance to faith the which of all graces is the most wise temperate in it selfe and doth best quiet and moderate euery affection that is in the heart of man Neuerthelesse considering who they were that at this time thus ioyed and wondered ioyed I say to thinke that it should be our Sauiour indeede but wondered as being in some doubt by reason of the strangenes of the matter wee may well thinke that their ioy and wondering was not altogether void of faith though in this point they were not yet setled as was answered Thus then hauing seene the effect of the second remedie let vs come to the third which immediately followeth in the text rehearsed already The which was this that our Sauiour called for meate and did eate before them Question How might this further confirme and establish their mindes Answer Yes very much seeing it is certaine that howsoeuer a wicked Spirit may by Gods permission appeare in the outward shape of a man yet he cannot take vnto himselfe a true body neither true
God the Father of whom he receiued it And furthermore that this Father is almightie it hath beene prooued and declared before so that it is lesse necessary at this time to stand vpon it This also is very comfortable as we shall haue occasion to obserue afterward Let vs therefore come now to consider of the fourth point necessary to the vnderstanding of this Article to wit what is meant here by the right hand of God this almightie Father Question But first How can it be that our Sauiour should sit at the right hand of God seeing as our Sauiour himselfe hath taught vs God is a Spirit Iohn 4. that is of a spirituall nature and therefore hath neither bodily right hand nor any other bodily member or any externall similitude or likenesse of man as God himselfe doeth likewise declare in the 2. Commandement of his morall Law In which respect also he saith by his holy Prophet Isai chap. 40. verse 18. To whom will yee liken me or what similitude will ye set vp vnto me c. What is to be said to this Answer The right hand of God is vsually mentioned in the holy Scriptures to note the mightie power of God But in this Article it is to be vnderstood according to that vse which was among the great Kings and Princes of the earth to set those at their right hand whom they specially fauoured and minded to aduance to the chiefe degrees of power and authority vnder them or to be as it were in their stead and in office to represent their person Question Be it so What then shall these words the right hand of God signifie in this Article of our faith Answer They doe by a familiar comparison represent to our weake capacitie the most soueraigne and diuine authority of God Explication and proofe They doe so indeede For notwithstanding as you answered before the right hand of God doth most vsually note the power and strength of God according to that Psal 89.13 Thou hast a mightie arme strong is thy hand and high is thy right hand c. Likewise Psal 20.6 Now I know that the Lord will helpe his anointed and heare him from heauen his sanctuarie by the mightie helpe of his right hand And euen concerning the matter in hand according to that Act. 5.31 God hath lifted vp Iesus by his right hand that is by his mightie power to be a Prince and a Sauiour Neuerthelesse in the present Article it seemeth of it selfe verie cleare that the right hand of God should rather signifie the soueraigntie of that authoritie which by greatest right is most due vnto him So that we may not vnaptly say thus to expresse the meaning of this Article that God hath lifted vp our Sauiour by the right hand of his almighty power and strength that he might set him at the right hand of his most soueraigne maiesty glorie In which sense mention is made of the right hand of God Psal 17.7 And that it was the manner of Kings and great persons to set those whom they fauoured at their right hand and that this was accounted a speciall honour and preferment giuen to such we may perceiue by that which wee reade Genesis 48.18 where Ioseph is desirous that the eldest of his sonnes might stand at the right hand of Iaakob his Father to receiue his blessing which Iaakob no doubt was in dignitie and honour a Prince of the holy people of God though outwardly in a more meane estate We may perceiue it also by the practise of king Salomon 1. Kings 2.19 who set his mother comming to make a certaine sute vnto him at his right hand And by that which is said Psal 45.9 of the wife of the King The Queene stood at the right hand of the King The Comforts in a vesture of gold of ophir And Mat. 20.20 21. by that request which the mother of Iames and Iohn made to our Sauiour Christ that one of them might sit at the right hand And finally by that which our Sauiour himselfe saith that at the day of iudgement he will place the sheepe that is his faithfull people at his right hand Matth. 25.33 But that this speech of our Sauiours sitting at the right hand of God is in no wise to be litterally vnderstood after the hereticall conceit of those that are called Anthropomorphites because they held God to be like man in his outward shape and proportion of bodily members beside that which was already obserued concerning the spiritual nature of God it may further appeare by comparing of diuers places together where this one and the same thing is expressed in diuers words as by an interpretation of them For Mat. 26.64 the right hand of God is called the right hand of his power And Heb. 8.1 the right hand of his throne of maiesty And againe chap. 12.1 the right hand of the throne of God Where we see the right hand of God attributed to his power and to his throne to shew that by his right hand is meant his soueraigne power and authoritie onely and no outward forme and description of his nature These things thus considered it shall be easie for vs to vnderstand in the first place what is meant by the sitting of our Sauiour at the right hand of God the almightie Father Question Shew you it therefore What is meant hereby Answer The sitting of our Sauiour at the right hand of God signifieth vnto vs these two things First that he hath receiued of his Father euen in his humane nature so great honour and glorie as neither may lawfully nor can possibly be giuen to any person who is no more then a creature whether man or Angell Secondly it signifieth that according to the incomparable excellencie and glorie giuen to his person he hath likewise receiued of God our heauenly Father the most high soueraigntie of office and power ouer all creatures and that eternally euen for euer and euer as well in kingly regencie ouer men and all creatures as in the intercession of the high priesthood with God for men to wit◠for all his elect children Explicatiō proofe That these things are so First touching the peerelesse honour and glorie of our Sauiour signified by the sitting at the right hand of God reade Heb. 1.13 vnto which of the Angells saide God at any time sit thou at my right hand c. Wherefore seeing this dignitie cannot beseeme an Angell we may well conclude that it is not meete to be attributed to any creature beside And likewise verse 5. of the same chapter Vnto which of the Angells said God at any time Thou art my sonne c. So that where it is saide by the Apostle Peter 2. Epistle 1.17 that our Sauiour receiued honour and glory when there came such a voyce to him from the excellent glory This is my beloued Sonne in whom I am wel pleased yea euen while he was yet vpon the earth And the Apostles saw
confirmed in the same Epistle to the Heb. chap. 7.23.24.25 where the Apostle maketh the comparison betwixt our Sauiour the Priests of the law after this manner that among them many were made Priests because they were not suffered to indure by the reason of death But this man saith the Apostle pointing to our Sauiour because hee endureth euer hee hath an euerlasting priesthood Wherefore hee is able also perfitly to saue them that come vnto God by him seeing he euer liueth to make intercession for them The same is confirmed Rom. 8.34 Christ is at the right hand of God and maketh request also for vs. This therefore may iustly be a singular comfort vnto vs yea the perfection of all our comfort infinitely aboue that comfort which the Iewes tooke by Esters intercession for them to Ashnerus though Hamans most cruell and bloudie massacre was preuented thereby yea greater then they might at anie time haue taken in the intercession of Moses and Aaron or any of the holy Prophets of God for them They say it is a great benefit for a man to haue a friend in the Court. And so it is specially if the Kings Sonne the heire apparant of the Kingdome should be a mans faithfull friend and fauourer But what were this in comparison of this benefit which wee now speake of that we haue the Sonne of God the heire of heauen and earth the mediator of the great couenant to eternall saluation our intercessour mediator and aduocate at the right hand of God in the most high Court or Senate of heauen According to that most comfortable saying of the Apostle Ioh. 1. Ep. ch 2.1 If any man sinne to wit of those that shall be sorie for their sinnes Wee haue an aduocate with the Father Iesus Christ the iust And hee is the reconciliation for our sinnes c. But how I pray you doe ye vnderstand this that our Sauiour Christ is our intercessour at the right hand of God Question Doe you thinke that he doth now kneele downe or prostrate himselfe and make praiers and supplication for vs as hee did while he was heere vpon the earth as we haue seene in the holy history thereof heretofore Answer Explication and proofe No I haue beene taught to vnderstand this mysterie farre otherwise then so Good reason that you should be so taught For that kinde of intercession which our Sauiour vsed in the daies of his humiliation for a time and as it may be saide once for all like as it is saide of the offering vp of his sacrifice it cannot agree to that glorious estate wherein he is now most highly aduanced for euer Neâ—ther could that kinde of intercession proper to his humiliation be vsed now and for euer without preiudice against the perfection of those his praiers supplications which were made by him with most strong cries and teares c. in the daies of his flesh Which once to thinke were contrarie to that part of our faith Wee are therefore necessarily to distinguish betwixt that intercession of our Sauiour which was before his death and at his death and this that is now in heauen and shall continue for euer at the right hand of God as we haue seene before For that was perfit for merit once for all and this for application for euer and euer Neuerthelesse you haue not yet shewed what this intercession meaneth which our Sauiour continueth at the right hand of God Question What haue you learned that it is Answer I haue learned that the intercession of our Sauiour Christ at the right hand of God in heauen is nothing else but the continuance of his most gratious and effectuall will and desire in comp ssion ouer his Church in the sight of God and according to the will of the Father by his blood formerly and for euer reconciled vnto vs and all his elect that wee and the whole Church might for euer be partakers of all the fruites and benefites of his whole humiliation for vs euen from his incarnation to his death and continuance in the graue You haue heerein learned as the truth it selfe teacheth For wee haue no inkling of any other kinde of intercession of our Sauiour nowe in heauen We neuer reade of any kneeling there And God wee knowe is perfitly reconciled Stephen sawe the heauens open and our Sauiour standing at the right hand of God as one readie to assist his seruant and to addresse his iudgment against the aduersaries of his truth Otherwise we reade of no other disposing of his body but sitting and that also in such sense as hath beene before interpreted Onely this is that which is giuen vs to vnderstand to our comfort and it is in deede a comfort of comfort that our Sauiour Christ being in heauen hath the same render compassion and care ouer vs that hee had while he was vpon the earth though not now with such kinde of humane passions of sorrow and weeping c. as he had then Neither doth the word entugâ—chanes necessarily import such a kinde of instance as is by kneeling or prostrating of the body as wee may perceiue by the vse of it Acts. chapter 25. verse 24. The Iewes haue called vpon mee saith Festus there So that it may generally signifie a soliciting without regard of this or that outward manner And Rom. 11.2 Hee is in deede as perfectly desirous now that wee should enioy the whole fruite of his humiliation and death as he was willing to humble himselfe euen to the death of the Crosse for vs but that hee doth it after another manner now then he did vpon the earth it may be euident from the testimonie of the Apostle Heb. 9.24 c. For Christ saith hee is not entred into the holy places that are made with hands which are similitudes of the true Sanctuarie but hee is entred into the very heauens to appeare now in the sight of God for vs Not that he should offer himselfe often as the high Priest entred into the holy place euery yeere with other blood For then must hee haue often suffered since the foundation of the world but now in the end of the world hee hath appeared once to put away sinne by the sacrifice of himselfe c. But as it followeth vnto them saith the Apostle that looke for him hee shall appeare the second time without sinne vnto saluation Thus then while that by faith wee doe looke vp vnto our Sauiour sitting in the glory of his most high and royall priesthood at the right hand of God the Father almightie wee may safely conceiue strong consolation and comfort to our consciences in the assurance of the forgiuenes of our sinnes and in the hope of euerlasting life euen in that hope which as the saâ—e Apostle saith We haue as an anker of the soule both sure and stedfast aâ—d entereth into that which is within the vaile that is into heauen whether the fore-runner is for vs entered in euen Iesus who is
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
Prophesies which were giuen forth concerning this soueraigntie of our Sauiour and this mightie administration of his kingdome from the right hand of God long before as Psal 110.1 c. The Lord saith the Princely Prophet King Dauid saide to my Lord Sit thou at my right hand vntill I make thine enemies thy footestoole The Lord shall send the rod of thy power out of Sion c. The whole Psalme is nothing else but a propheticall description of the mightie fruites and effectes of the royall Priesthood and Priestly royaltie of the kingdome of our Sauiour Christ in the subduing and ouerthrowing of his enemies from the glorious right hand of God And so also saith the holy Apostle Paul 1. Cor 15.25 from the authoritie of the same Psalme he must raigne till he hath put al his enemies vnder his feete In which words of the Apostle two things are well worthy to be obserued of vs. First that he interpreteth the sitting of our Sauiour at the right hand of God by this word to raigne because thereby as hath beene shewed alreadie his most high and kingly authoritie is signified Secondly that he referreth it vnto our Sauiour Christ which the holy Psalmist attributeth vnto God insomuch as the Lord doth that by our Sauiour Christ to whom he hath giuen all power and authoritie for the gouernment of his Church which the Prophet saith that God would doe himselfe And so he doth indeede though not imediately but as it were by the hand of our Lord Iesus Christ This most high souereigntie of our Sauiour was likewise prophesied of by the Prophet Daniel as we read cha 2 verses 44.45 The God of heauen saith Daniel shall set vp a kingdome which shall neuer be destroied and this kingdome shall not be giuen to another people but it shall breake and destroy all these kingdome hee speaketh of the proud rebellious monarchies of the world it shal stand foreuer And to his purpose is our Sauiour Christ compared there to a stone cut out of the mountaines without hands that should breake in peeces the yron The letter intēds the 4. Monarchies vz of the Babiloniās the Medes and Persians of the Grecians and Syria Egypt the clay the siluer and the gold that is to say which should breake all other kingdoms how strong or how rich soeuer they should be which wil not submit themselues vnto him For as it is in the 35. verse of the same chapter all the rebellious kingdomes of the world were to become like the chaffe of the sommer flowers which the winde carrieth away so that no place is found for them But as touching the stone which smote the image that should become as the Prophet saith a great mountaine and fill the whole earth And againe ch 7. v. 13.14 As I beheld in visions by night behold one like the Sonne of man came in the clowdes of heauen and he approached vnto the aucient of dayes and they brought him before him And he gaue him dominion and honour and a kingdome that all people languages and nations should serue him his dominion is an euerlasting dominion which shall neuer be taken away and his kingdome shall neuer be destroied And in the same chap verses 26.27 The same holy Prophet foretelling the afflictions which should befall the Church through the crueltie of tyrannous persecutors saith that the iudgement should sit to take away the dominion of the persecutor to consume and destroy it to the end And as the Prophet addeth further The kingdome and dominion and the greatnes of the kingdome vnder the whole heauen shall be giuen to the holy people af the most high whose kingdome is an euerlasting kingdome and all power shall serue and obey him The Prophet Daniel I confesse doth in these words first of all speake to comfort the Iewes to describe vnto thē what their estate should be vntil the cōming of our Sa Ch into the world and that though many tirants should arise to trouble them yet should they be suppressed by the hand of God Neuertheles his prophesie extendeth it selfe further yea euen beyond all extent of time as his wordes doe plainly shewe And euen that also which did most properly concerne the Church of the Iewes it containeth a proportionable resemblance of the state of the Chistian Churches such as it was afterward in the like times of their persecutions vnder the like vnmercifull tyrants And in this respect many things are spoken in the Reuelation of the new Testament in way of reference or by allusion at the least to this prophesie of Daniel and to some other of the holy Prophets Thus Reuel 1.6 our Sauiour is called in these dayes of the Gospell the Prince of the Kings of the earth And chap 19. verses 11.12 c. I sawe heauen open saith Saint Iohn and behold a white horse and hee that sate vpon him was called faithfull and true and he iudgeth and fighteth righteously And his eyes were as a flame of fire and on his head were many crownes and hee had a name written which no man knewe but himselfe And he was clothed in a garment dipped in blood and his name is called the word of God And the warriors which were in heauen saith Saint Iohn followed him vpon white horses clothed with fiue linnen white and pure And forth of his mouth went out a sharpe sword that with it he should smite the heathen for he shall rule them with a rod of yron for he it is that treadeth the wine presse of the fiercues and wrath of almightie God And he hath vpon his garment vpon his thigh a name written The King of Kings and the Lord of Lords And chap 17 14. The Lambe shall ouercome the Kings of the earth for he is Lord of Lord and King of Kings c. Thus then wee see how our Sauiour shall finally preuaile against all the enemies of his Church the which he doth account to be his enemies as was said And also how all the neglect of his Saints is esteemed of him to be the neglect of himselfe according to that Mat 25. verse 42. c. I was an hungred and yee gaue mee no meate c. Verily I say vnto you insomuch as ye did it not to one the least of these ye did it not to me And that he doth likewise take all the iniuries done against them to be done against himselfe we see it plainely from that his owne speech to Saul saying thus vnto him Saul Saul why persecutest thou me And againe I am Iesus whom thou persecutest And therewithall sheweth Saul his dangerous enterprise telling him that it was hard for him to kicke against prickes Act 9.4.5 How as he shall finally preuaile against all his enemies so we are further to consider and to assure our selues to our comfort that hee will in the meane white euermore so wisely order and moderate yea so mightily ouer rule all causes and persons as may best
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
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
Deuill is iudged to wit for the benefit and safety of all that shall truly beleeue in our Sauiour Christ Thus therefore they that will not to their benefit beleeue in our Sauiour nor giue glory vnto him exalted to the right hand of God they shall well know one day what as the Prophet Isaiah speaketh the high hand of the Maiestie of God meaneth to their seuere punishment chap. 26.10 11. A King here vpon earth as wee all know will not indure that any of his subiects shall dishonour such a one as hee hath thought good to set vp in any speciall high place and dignity specially if it bee in the next place to himselfe in the honour of his kingdome and shall we thinke that God will indure that our Lord Iesus Christ whom hee hath most worthily and resolutely set at his right hand shall be dishonoured of any creature no not of the Kings and Princes of this world and the contemner of him whosoeuer he be to escape vnpunished It is against all both reason and duty yea euen againsst common sense that any should thinke so Nay rather let vs well assure our selues as the truth will plainely informe vs that seeing our Sauiour did iustly reproue his Disciples for that they were of little faith in beleeuing in him while he remained yet in this weake and base estate of his humane nature heere vpon earth much more worthie shall wee bee of reproofe if now after his most high aduancement euen in his humanity wee should be found not onely weake in faith but euen altogether void of faith and of euery good duty fruit thereof Wherefore casting away all vnbeliefe and euery discomfort and disobedience thereof let vs settle our hearts most cōfortably to beleeue with all humblenesse of minde to submit our selues vnder the mighty hand of this our most glorious King and Sauiour Beliefe in God the Sonne who shall come from heauen to iudge both the quick and the dead Alwaies remembring The groūd of the Article that the onely way to exaltation is by this humilitie and obedience of faith which we speake of according to our Sauiours owne doctrine Luke chap. 14.11 and chap. 18.14 And as Peter the Apostle of our Lord Iesus Christ teacheth vs also 1. Epist chap. 5. verses 5 6. Verily if wee should seeke for our Sauiour Christ at the right hand of God and not trace him out by the footesteppes of his most low humiliation here vpon earth and so from his death to make his resurrection and ascension as it were for a ladder to goe vp by step after steppe we should neuer finde him there for our comfort Finally let neither any olde sort of heretikes such as the Seleucians are said to haue beene who vtterly denied this Article cause vs any way to doubt of it or to call it into the least question nor any new Vbiquitarians whether Transubstantiatours or Consubstantiatours draw vs aside either from the true sense or from the right vse and comfort of this so holy and heauenly an Article of our christian beliefe Beliefe in God the Sonne who shall come from heauen to iudge both the quicke and the dead ANd thus hauing seene what our Sauiour Christ hath done and suffered for vs heretofore and likewise what hee hath obtained for vs what he doth still for vs at the right hand of God and so will continue to doe for vs euen to the end of the world let vs now come to consider what he will doe hereafter at the end of the world for the full perfiting of all things to the full redemption and saluation of the whole Church Question What is that What will he doe How doth it follow in the Articles of our beliefe It followeth thus from thence shall he come to iudge both the quicke and the dead Answer Explication In this Article we haue to obserue these two things First the place from whence our Sauiour shall come that is from heauen euen from the right hand of God whether be is ascended And secondly we are to obserue the end of his comming which is as the article it selfe expresseth to iudge both the quicke and the dead There are diuers other things beside these to be obserued also in the through consideration of this article as we shall perceiue from the ground and warrant of it in the holy Scriptures Question What ground therefore and warrant of holy Scripture can you alledge for this article Answer We haue it in so many words well neare as it is set downe in our Creed Act. 10. verse 42. where the Apostle Peter is recorded haue said thus God hath commanded vs to preach vnto the people and to testifie that it is he that is ordained of God a iudge of the quicke and the dead This indeede is one very good and almost in expresse words a full ground of this Article Explication Wherein also let this be specially obserued of vs that the holy Apostle affirmeth that God hath commanded that it should be earnestly and diligently taught vnto his people and therefore consequently that euery one of his people that hath vnderstanding may easily perceiue that this is his duty diligently to heare and regard this doctrine of this article as well as of the rest Let vs therefore stirre vp our selues to vse all good and holy diligence in our preparing of our selues both to the preaching and also to the hearing of the same And to the end wee may consider of this holy article as fully as we haue by the grace of God gone through the former let vs hold the same course both concerning the ground and also all other points And namely concerning the ground let vs not only looke vnto such holy Scriptures The danger of not beleeuing this Article as doe more briefly mention the substance of this article but also those which doe most historically largely lay it forth vnto vs with all the holy circumstances thereof For this we are to vnderstand as a further reason to stir vp sharpen our diligence that in regard of the weightines of this article it is very often repeated in the holy Scriptures not onely in the new Testament but also in the olde though not so fully and plainely as it is here in the new Touching the old Testament that one testimony of the Apostle Iude mentioned in the new Testament where he writeth thus ver 14 15. Enoch also the seuenth from Adam prophesied of such that is so say of such as were like to Caine Balaam Core saying Behold the Lord cōmeth with thousands of his Saints to giue iudgment vpon all men and to rebuke all the vngodly among them c. This one testimony I say may be as a holy commentary vnto vs that the Church of God euen frō the beginning were made acquainted with this article of our faith concerning the last generall iudgement of God and that all the threatnings
though they were his iust instruments to take vengeance of a wicked people yet they were in theÌ„selues no better then an abominable rout of Idolaters whom God in that respect abhorred howsoeuer hee vsed these now and so hath often vsed such kinde of abominable people for the rod of his anger to visite the sinnes and rebellions of his owne disobedient and licentious people For so before this time he vsed the wicked King of Ashur to be a scourge to Israel and after that the King of Babel to take vengeance of Iudah and to leade the people away to be in captiuitie to him Thus briefly passing ouer these words as was promised the vse whereof in regard of the time of our Sauiours comming to iudgement at the ende of the world may well be this that the fulfilling of this prophesie against Ierusalem being famously come to passe according to the word of our Sauiour may and ought iustly to confirme cur faith in the assured expectation both of the ending of the world in such manner as he doth likewise foreshewe in the latter part of his answer and also that he himselfe will accordingly come to iudgment at the same instant when the world shall be at an end Yea in the mean while let vs froÌ„ that destruction learne how vaine a thing it is for any to trust in the holines or strength of any place of defence when as they themselues be vnholy and thereby haue betraied and weakened all their strength And let vs likewise learne by their example to take heede how we prouoke God to wrath against vs by the contempt of that grace of Christ and his Gospell which he offereth vnto vs. Now let vs proceed How followeth it in the text of the Euangelist Saint Matthew from the 23. verse of this his 24. chap Question What are the words of our Sauiour Answer Then saith our Sauiour if any shall say vnto yee Loe here is Christ or there beleeue it not A second câ—unsell or admonition of our Sauiour the reason of it amplified also by a renued exhortation and the reason thereof For there shall arise false Christs and false Prophets and they shall shewe great signes and wonders so that if it were possible they should deceiue the very elect Behold I haue told yee before Wherefore if they shall say vnto ye Behold he is in the desert goe not forth Behold he is in secret places beleeue it not For as the lightening commeth out of the East and shineth into the West so shall also the comming of the Sonne of man be For wheresoeuer a dead carkasse is thither will the Eagles resort Explication The former part of the answer of our Sauiour doth so properly belong to the destruction of Ierusalem that it cannot be transferred and applied to the day of the last iudgement For beside that Ierusalem is expresly mentioned that which is said for the description of the calamitie thereof can in no wise agree to that iudgement which our Sauiour shall execute at the end of the world For whether should any flye at that instant from the presence of the Lord And how should that be lesse wofull to the barren then to the wicked that are child-bearing and such as giue sucke And as for godly women it shall be to all of them as well child-bearing as other a day of singular comfort and reioycing Moreouer that day shall be so sodaine that there shall be no time of flight no not for those that are swiftest of foote no though they had the wings of the Eagle or Hawke The words now rehearsed doe indeede belong to the former particular prophesie of the destruction of Ierusalem and were fulfilled in part at that time according to that which was obserued before concerning the arising of false Christs and false Prophets as may also be further seene in the historie of Iosephus which was then pointed vnto But though Iosephus had said little or much or nothing at all the word of our Sauiour himselfe is and may iustly be a sufficient ground and warrant vnto vs that all was fulfilled which he foretold whether in this place or ch 24 38. Luke ch 19.43.44 ch 21. verse 20.24 Thus I say wee are indeede to referre these wordes to the description of the calamitie of Ierusalem at the destruction thereof and to shewe that all succours for reliefe and deliuerance should be expected in vaine so that whosoeuer should or did take vpon him any courage to be their deliuerer as it were vnder a pretence of being a Christ or deliuerer vnto them should enterprise all in vaine Neuerthelesse wee may therewithall well vnderstand these wordes as being a transition from the description of the calamitie of Ierusalem at the time of the siege thereof to the description of the state of the world yea euen of the visible Church such as it should bee after the destruction of Ierusalem specially in the times which should more and more nearely approach to the last end of the world by that more quicke siege and batterie which the Lord himselfe will lay against it and wherewith hee will surprize it infinitely aboue that which Vespasian and Titus effected against Ierusalem For so doe the wordes of our Sauiour giue to vnderstand First in that hee saith of the false Christs and false Prophets that they should shewe great signes and wonders so that if it were possible they should deceiue the very elect For this was much more fulfilled after the destruction of Ierusalem to this day then it was before insomuch as though many great things were attempted then for the deliuerance of the people It is a wondeeful thing to see how the Pope hath preuailed to set vp himself aboue the Kings and Princes of the earth what religious buildings haue bin built for the aduancement of Poperie what reuenewes â—hat a 〈◊〉 â—â—tâ—de of ordâ—â—â— that Câ—uâ—â—â—â— what wrâ—tâ—â—gâ—â—â—â—ca hâ—◠〈◊〉 â—age voluâ—â—â—â— printed â—nd 〈◊〉 against the truth vnder pretence of the defence of it c. All these aâ—e dangerous and mâ—ghâ—ie tentations to such as take not diligent heede against them and many incouragements giuen as if the Romans should not preuaile against them c. Yet nothing tooke so great effect as the false Christs and false Prophets of Turkie and Rome haue done who haue by their deceites wonderfully preuailed with multitudes to drawe them away either from the truth of the true Christs Person or of his doctrine Yea euen from the truth of both and that also by lying signes and wonders as the Apostle interpreteth these wordes of our Sauiour 2. Thes 2 9 10.11 And secondly it may be perceiued by those wordes of our Sauiour concerning the manner of his comming to wit in that it should be spiritually as it were vpon the wings of the Gospel preached to all nations as well afâ—â—r the destruction of Ierusalem euen to the end of the world as before from the
whose iudgement giuen as well of one as of the other shall be their acquiting and iustifying for euer and euer But as touching the wicked which haue and shall die in their sinne and vnbeliefe before that day though they shal rise againe with their bodies and the rest which shall be liuing shall appeare before the iudgement seate of Christ yet shall their bodies abide stil in their naturall dishonour and finfull corruption onely fitted to indure that iudgement which shall be awarded against them euen their condemnation to perpetuall most extreame torment and miserie Explicatiō proofe This difference of the resurrection is made manifest in many places of the holy Scriptures As Dan. 12.2 3. Many of them that sleepe in the dust of the earth saith the holy Prophet shall awake some to euerlasting life and some to shame and perpetuall contempt And they that be wise shall shine as the brightnesse of the firmament and they that turne many to righteousnesse shall shine as the starres for euer and euer And Iohn 5.29 After that our Sauiour Christ hath affirmed that the houre shall come in the which all that are in the graues shall heare his voyce as was before alledged he addeth these words And they shall come forth that haue done good vnto the resurrection of life but they that haue done euill vnto the resurrection of condemnation We reade also concerning the state and condition of the faithfull apart by themselues 1. Cor. 15.51 and 1. Thes 4 14. and Luke 13.29 And concerning the condition of the wicked apart Matth 24.30 as wee saw before And Reuel 1.7 And chap. 6.15 16 17. But let vs stay principally vpon this our present Text wherein the difference is most liuely expressed and that also diuers and sundry waies First in the seperation of the sheepe from the goates that is to say of the faithfull and godly from the wicked and the same also with a most charie and sheepheard like care answerable to the prophesie of Ezek. chap. 34. And Ier. chap. 31.10 Secondly the difference is expressed in the setting of the faithfull and godly on the right hand for honours sake and the wicked on the left hand to their perpetuall reproach But most of all the difference is manfest by the contrarie iudgement which our Sauiour hath already determined and foretolde that hee will giue vpon them THis sentence or iudgement of our Sauiour let vs nowe in the fift place come to consider Question And first What is that part of the sentence which our Sauiour will giue for the finall acquiting iustifying and sauing of the faithfull euen of all such as shall be set on his right hand Answer The King saith our Sauiour shall say to them Come yee blessed of my Father inherite the Kingdome prepared for you from the foundations of the worlde Explicatiō There being two diuerse yea contrary parts of the iudgement of our Sauiour according to the contrary estate and condition of the persons to be iudgeed we haue three things to be obserued in either part First the sentence it selfe Secondly the reason of the sentence or rather the law whereby our Sauiour will giue his sentence Thirdly an explication of that doubt which ariseth from the reason or rule of the sentence to the iustifying thereof both to the eternall consolation of the godlie and also to the eternall conuiction of the wicked The first part of the sentence we haue alreadie before vs. It is a most gratious sentence of the most soueraigne and supreame King and Iudge concerning those that doe belong vnto him let vs accordingly with all holy reuerence consider of it For whereas the words of Kings and Princes here vpon earth are not to be neglected speciallie when they sit in place of iudgement hauing God before their eyes much more is this sentence of the King of heauen himselfe euen the King of all Kings to be regarded of vs. And the rather because it conteineth such a sentence as no King but hee may presume to giue No earthly King or Monarch hath euer had or shall euer haue so large an authoritie this ouer all the world is much lesse ouer all the generations of the earth and that from the beginning to the end of the world None euer had or shall euer haue so great and high authoritie as to giue iudgement vpon bodie and soule and that for euer and euer but onely our Lord Iesus Christ the sole Monarch of the whole world In this sentence our Sauiour being thus the soueraigne Lord and King of all hee doth first most notably open and reueale to his Church before hand for the common instruction of all the faithfull what is the onely supreame and chiefe efficient cause of their perfect saluation and glory which hee will at that day bestow vpon them This cause of their saluation and glory is not their owne worthinesse either for excellence of their nature or for merit of their workes but it is as our Sauiour giueth plainely to vnderstand the onely free grace and fauour of God In regard whereof and of the fruits and effects of it he calleth them first the blessed of his Father Secondly he putteth them in possession of the kingdome of God not by purchase but in way of inheritance and the same also not by naturall descent but by adoption onely And thirdly our Sauiour telleth vs that this inheritance whereof hee giueth the faithfull the possession is such an inheritance as God had prepared for them before they were and therefore could in no wise be merited and deserued by them All which considerations are so many notable reason as well against the prowd opinion of mans merit as for the magnifying of the most free and deserued mercy of God saue onely as our Sauiour hath deserued mercie for vs at his hands And it is well for vs that our saluation is not fitted answerable to our merit though it were so that wee could deserue any thing to be paide as a wages or due debt vnto vs. For euen as the gifts of earthly Princes of great estate which proceed from them of meere fauour and bountie are greater then those which they giue in a proportion of this or that seruice done vnto them Of the which we may take the great King Ahashuerosh for an example Est chap. 6. verse 6. What shall be done saith Ahashuerosh to the man whom the King will honour Haman forthwith conceiuing in his minde that this should be a speciall honour seeing the King minded to declare his royall magnificence and gratuitie therein he therefore describeth such an exceeding honour as hee himselfe aspired after though he had no desert whereby he might presume that it should be due vnto him And chap. 7.2 of his princely bountie he sheweth himselfe ready to grant Ester her request to the halfe of his kingdome Where as if she should haue stoode vpon her worthinesse hee would not haue yeelded her so much as
Sauiour while hee was here vpon earth was not in such poore estate as is here described Much lesse can hee be thought to be in any want now or euer since he ascended vp into heauen And besides if it had beene so that our Sauiour had beene in continuall distresse and neede of succour while he was in this world yet could not this succouring of him be performed by any but such as were of that age wherein he liued To the clearing of this doubt therefore our Sauiour doth in way of prosopopei or figure of speech as it were put the question into the mouthes of the faithfull and then he himselfe answereth to the same Qu. In what words doth he this An. Then saith our Sauiour shall the righteous answer him that is they shall answer himselfe the King saying Lord when saw we thee an hungred and fed thee or a thirst and gaue the drinke And when saw we thee a stranger and lodged thee or naked and clothed thee Or when saw we thee sicke or in prison and came vnto thee Explication These are the words of the scruple or doubt And they are the words which our Sauiour ascribeth to the righteous that is to those who being iustified by a true and liuely faith are also in some measure fruitfull in the workes of mercie which are sometime called by the name of righteousnes in the holy Scriptures Neither need it be any maruel vnto vt that they shuld vse these words of straÌ„ge admiration for the reasons aboue mentioned And furthermore who would not maruell to heare a Prince being in royall estate to make report of great succour to haue been yeelded him by such or such a poore subiect of his when the same his subiect did litle knowe vnto the present day that it was his Prince whom he saw and tendered finding him in so pitifull distresse had not he himselfe acknowledged it Wherefore much rather may the righteous whom our Sauiour speaketh of haue great admiration we supposing they did litle thinke that the person whom they succoured was the Lord Iesus himselfe or that he would esteeme it as if it had beene done to himselfe in his great neede This speech also may well shew that the disposition of those that be truly godlie is not to stand much in the remembrance of the good things that they haue done already but rather to iudge themselues vnprofitable because they haue done no more good And being thus humbled in themselues it is theâ— propertie to rest onely vpon the comfort of Gods free grace and mercy and not vpon the worthinesse of any thing that they themselues haue done Answer But let vs heare the anâ—wer of our Sauiour Which is that Question Then saith he the King wall answer and say vnto them Verily I say vnto you in as much as ye haue done it vnto one of the least of those my brethren ye haue done it to me Explication This King whom our Sauiour speaketh or is as we know your Sauiour himselfe Let vs therefore consider so much the more reuerendly of that which is saide as of that which containeth matter both of necessary information and also of singular comfort to all such as he speaketh of And the rather also because he vttereth that which he speaketh in the person of the great king of heauen For as we obserued before when the words of Kings and great Princes of the earth are vsually of great note but especially when they sit down iudicially to heare and giue sentence then surely the wordes of this King of Kings and that concerning the most weightie and reuerend iudgement of all other are worthy not onely in these words but also in the whole description and course of the iudgement to be most reuerendly regarded of vs. And touching the present words though they may well take away the former scruple and admiration touching the manner of the speech of our Sauiour I was an hungred c. Yet may they iustly put vs in to another admiration like to the former that he should as hee saith account so highly of all that is done to the poore and afflicted for his sake as if hee himselfe were in like necessitie and alike afflicted here on earth and had the same things done to him for his reliefe and that therewithall he doth remember them more exactly then we our selues either can or ought to do yea that he doth this though we doe them not in so perfit a measure or manner as we ought to doe them for his sake Verily these considerations ought to ingender very earnest thoughts and purposes in vs to be more in loue with these duties and more to tender such distressed persons then euer yet we haue done And here withall we must needes confesse to our owne great reproofe and likewise be heartily sorie that wee haue not thought so earnestly and fully of this matter as we ought that wee haue not practised these excellent duties in sâ—ch manner or measure as wee should haue done that wee haue not beheld the face of our Lord Iesus Christ in the persons of the afflicted poore Christians and that wee haue not loued them with such a deare loue as our Sauiour is to be loued and imbraced of vs. Wherefore for our further reliefe against our pouertie and failing in this behalfe let vs weigh the golden words of our Sauiour with more trie skoles and balance then we haue done First wee may easily perceiue that our Sauiour is very earnestly desirous that we should receiue this point with strong apprehension for therefore hee doth not barely speake it but with serious asseueration thus Verily I say vnto you Secondly he expresseth his kinde acceptation of these duties by a particular account of the performance of them not onely in a generall summe as it were but euen from one to one For our Sauiour saith Insomuch as ye haue done it to one of these ye haue done it to me But not content with this we see how and I pray you let vs well consider that he addeth in the third place that he doth not onely accept of that succour and reliefe which is yeelded to Christians of speciall calling and grace such as shine as starres among the rest but of that also which is performed euen to the least of any of those that doe professe his name whether least in calling or least in measure of gifts and graces whosoeuer be true hearted vnto him Finally that nothing might be wanting which might incourage to these duties of mercie and compassion toward euery one of his poore and afflicted ones our Sauiour honoureth euen the least of them with the honourable title and name of his brethren O how gratious is this benignitie of our most blessed and glorious Lord and Sauiour Blessed be his name foreuer Whom would not these words effectually moue being duly considered whether on their part that yeeld reliefe or on their part that doe indure
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