receiue saith our Sauiour Christ c. Nowe this wee knowe is a speciall petition which wee are to aske of God that it would please him to increase our Faith as wee haue the example of the Disciples of our Sauiour Christ Thus much for the explanation and proofe of this answere NExt to this it is not as I suppose amisse that you shew after what manner I meane in what course and order the holie Ghost doth work this worke of our regeneration and newe birth with the increases thereof in the seuerall parts or branches of it so farre as for the present wee can discerne Question What is the order of this his working Answere First hee sheweth euery one of the Elect children of God his owne ignorant sinnefull and damnable estate yea hee subdueth their soules to an acknowledgement of the iust deserued damnation which is due thervnto and accordinglie to feare and tremble at the curse of the Lawe Secondly hee inlighteneth the minde to see the Saluation of God with hope to bee a partaker thereof Thirdlie hee stirreth vp the affection of the heart to a longing desire after it and therewithall to mourne for sinne which might iustly separate betwixt vs and it Yet so as hee causeth the heart to long with patience in waiting for the comfort and assurance of attaining vnto it Fourthlie he powreth into the soule and conscience a feeling and ioyous tast of Gods loue and of his gratious readinesse to shew mercie yea hee giueth such a certificat of their particular Adoption to bee the children of God that they reioyce more therein then if they had wonne the whole world Finallie the holy Ghost doth not cease to stirre vp euerie true beleeuer to an earnest care and indeuour of daylie profiting by all holy meanes both in Knowledge and Faith and also in Repentance and obedience of the Gospell comforting and strengthening them also against all such lettes and discouragementes as they doe meete withall For the first of these read Iohn ch 16.9.10.11.12 The holie Ghost as our Sauiour Christ hath taught vs reprooueth the world of Sinne and of Righteousnesse and of Iudgment Of sinne saith our Sauiour because they beleeue not in mee c. Wherby it is euident that not to beleeue in Christ is a very great and a grieuous sinne For the second read Ephes 1.17.18 where the holie Ghost is called the Spirit of wisedome and Reuelation inlightening the eyes of our vnderstanding to know the hope of the calling of God c. Read also 1. Cor 2.9.10 The things which the eye hath not seene c. God hath reuealed them vnto vs by his Spirit For the Spirit searcheth all things yea the deepe things of God And for the comfort of Hope see Rom 8.24 Wee are saued by Hope Thirdly for that desire and longing after Saluation which the holy Ghost worketh read in the same chapt the 23. verse and also verses 26.27 Wee which haue the first fruits of the Spirit doe euen sigh in our selues waiting for the Adoption euen the redemption of our bodies Likewise the Spirit also helpeth our infirmities for wee knowe not what to pray as wee ought but the Spirit it selfe maketh request for vs with sighes which cannot be expressed c. And the children of God are noted by this property that they loue the saluation of God Psal 40.16 And which is in effect all one they are said to be such as loue the appearing of the Lord. 2. Tim. 4.8 And therefore they pray Come Lord Iesu come quickly Reuel 22 20. And Psal 119.41 Let thy louing kindnes come vnto me ó Lord and thy saluation according to thy promise Neuerthelesse they wayte with patience according to that of the Patriarke Iaacob Gen 49.18 O Lord I haue waited for thy saluation And as Simeon vppon whom was the holy Ghost as the Euangelist testifieth waited for the consolation of Israel Luke 2.25 And as we read Rom 8.25 If we hope for that we see not we doe with patience abide for it According also to that in the 123. Psal Behold as the eyes of seruants looke to the hand of their Maisters and as the eyes of a maiden to the hand of her Mistres so our eyes waite vpon the Lord our God vntill he haue mercie vpon vs. And that the holy Ghost causeth the children of God to mourne for their sinnes it hath beene shewed before in which respect they are said to be such as mourne in Sion Isai 61.3 The which mourning also ministreth hope of Gods mercy Lamen chap 5.19.20.21 Ezek chap. 9. For the proofe of the fourth branch read Rom 5.5 The loue of God is shed abroad in our hearts by the holy Ghost which is giuen vnto vs. And chap 8.15.16 Ye haue receiued the Spirit of adoption whereby wee crie Abba Father The same Spirit beareth witnesse with our Spirit that wee are the children of God Herein as the Apostle Peter teacheth wee haue cause to reioice with ioy vnspeakeable and glorious 1. Ep 1.8 And in comparison heereof all is but dung as the Apostle Paul truly estimateth Phil 3.8 Finally touching the care of further profitting both in knowledge faith and repentance which the holy Ghost worketh it may be proued from that wee read Philip 1.7 God will performe the good worke which hee hath begun And the prayer of the same Apostle warranteth the same 2. Thessa 1.11 God will fulfill all the good pleasure of his goodnes and the worke of faith with power Hee will leade from knowledge to knowledge from faith to faith and from glory to glory according to the image of God Rom 1.17 2. Corinth 3.18 Read also Prouerb 4.18 The way of the righteous shineth as the light which shineth more and more vnto the perfit day And for proceeding in knowledge consider of that 2. Cor 5.16 Henceforth know wee no man after the flesh yea though we had knowne Christ after the flesh that is not so purely as we ought looking too much to his abasement c. Yet henceforth know we him so no more A figuratiue concession like to that 1. Corinth 4. ◠Consider also of the similitude which the same Apostle vseth in the 13. chap of the same Epistle verse 11. When I was a childe I spake as a childe I vnderstoode as a childe I thought as a childe but when I became a man I put away childish things So it is in the spirituall age as it were of Christ not onely in comparison of our estate heere with that it shall be in the Kingdome of glory but also in respect of that differing measure of grace heere in the Kingdome of grace which now wee speake of For as in the worke of nature all the parts and powers are not perfect at once but they growe in the wombe first Ecclesiast 11.5 and after by the milke of the mothers breast c so is it in the worke of grace Wee are borne of the Spirit wee must growe vp still by the
thing which is verilie and in truth to be distinguished from euerie other but also that whereby the same thing may be most liuely so distinguished and discerned of them ExplicatioÌ„ proofe It is most certainlie true For the word Person doth in the vulgar construction and conceite not onely signifie a man himselfe alone as when wee say there were about you Persons at the Sermon c. But also it signifieth that whereby euery man may be most certainely discerned from other That is to saye his fauour or countenance and his stature The GrouÌ„d and meaning of it but chieflie his fauour or countenance as we vse to say of such or such that they are beautifull persons comely persones goodly persons of flesh and blood c. The same is the vse of the Greek word Prosopon which we in this mysterie and otherwise doe often english by the word Person For 2. Cor 1.11 the Apostle Paul requireth that many persons that is many Christians both men and women should giue thanks to God for the deliuerance of himselfe and Timotheus from a very imminent death Ther might other such like places be alledged But most vsuallie and properly it signifieth the face of a man wherby as was said euery one is most apparantly discerned from other as Matth 6.17 Wash thy face And cha 17.2 the face of our Sauiour Christ did shine as the Sunne And Act 6.15 the face of Saint Stephen was before the Councill as the face of an Angell that is hauing a most comely grace full of all reuerend grauite c. Read also Iames 1. â—3 and often in the new Testament Hence also and that more neare to our present purpose it doth metaphorically or in way of a speach borowed to an other purpose then it is properlie applied signifie a more cleare manifestation of that which is in it selfe more secret and hidden As for example the face of God noteth the brightnes and glorie of God so farre as it pleaseth his diuine Maiestie to reueale himselfe according to that Matth 18.10 wher our Sau Christ saith that in heauen the Angells see the face of his Father which is in heauen And as wee read 2. Cor 4.6 God that commanded the light to shine out of darknes is hee that hath shined in our heartes to giue the light of the knowledge of the glorie of God in the face that is in the reuelation of Iesus Christ to wit by the preaching of the Gospell the which doth manifest vnto vs the glorie of Gods grace and mercie represented as it were in the sweete face and countenance of our Lord IESVS CHRIST And as we read 1. Cor 13.12 the same Apostle affirmeth that we shall see face to face that is we shall haue more cleare knowledge of God there then now we haue or can possiblie haue here The same is the signification of the Hebrewe word Panim according to that Genes ch 32.30 I haue seene GOD saith Iaakob face to face that is to say appearing most gratiouslie and familiarly vnto him And Psal 27.8.9 And psal 1â—â— 4 By the face of God is meant God himselfe in respect of his man festation of himselfe among his people in the holie Temple c. And in this respect our Sauiour Christ is called the Angell of the face of God Isai 63.9 And the Angell in whom is the Name of God Ezod 23.21 But more properlie the same word signifieth the face of a man and Synecdochicallie the whole man or Person as Genes cha 32.20 the face of Esau and the face of Iaakob doe note Esau and Iaakob themselues And chap 46.30 The face of Ioseph is mentioned to expresse the person of Ioseph And 2. Kings chapt 3.14 The face of King Iehoshaphat is put for the person of Iehoshaphat Whence also it is not lesse fitting as wee may perceiue that the Hebrew writers treating of the distinction of persons in the Diuine nature should as they doe call and expresse them by this word Phanim then wee doe by our word Person Mâ—â—nâ—â—s 〈◊〉 verit Eâ— â—â— cap â— So then according to the vse of this worde Persone both in our owne language and also in the Latine Greeke and Hebrewe tongues our one onely true God is called of the Church of God three Persones euen because God himselfe hath according to this maÌ„ner of his Beeing or Subsistence made him selfe more clearely and comfortablie knowne to his Church then otherwise they could euer haue conceiued of him And verilie the doctrine of the holie Trinitie of Persons in the vnitie of the most sacred Godhead or Deitie it is the onely liuely vnvailing as it were and discouering of the glorious face of God vnto vs. Yea so as no doubt hee is not truelie knowne and beleeued in of anie to whom this mysterie is not in some good measure truelie vnderstoode and beleeued Neuerthelesse euen heerein according to the most reuerend greatnes and glorie of so high a mysterie it becommeth euerie one of vs to humble the verie Spirit of our mindes with most humble and lowe humiliation before the footestoole of the Throne of Grace and to take diligent heede that we doe not carnallie conceiue or fancie in our thoughts any thing vnworthie the most glorious and incomprehensible Maiestie of God For all be it the diuine Persones in God are truelie and in verie deede so perfectly distinct that the one neither is nor can bee the other that is to say neither can the Father bee the Sonne nor the Sonne the Father nor the holie Ghost either of them both no more then of any three men one of them can be personallie the other Yet we must in no wise thinke the Persones in the Godhead to be seuered as diuerse persons are seperated in one and the same nature of man For as the Diuine nature is infinite so are also the Persones and therefore there cannot bee any partition or diuision and separation betwixt them Neither maye wee suffer our selues once to thinke that the Diuine nature hath a naturall and visible face like to the face of Man for God is a Spirit that is hee is a spirituall and inuisible Nature as hath bene declared before Vultus inacâ—canimi The countenance is a representation of the minde Onelie thus much are wee to apprehend and conceiue in our mindes by comparison that like as the face of a man is that wherby hee may be discerned from other yea and further that as the excellent countenance of a man is a resemblance of that excellent Spirit which is in him aboue any other earthlie creature so the Doctrine and Reuelation of the Trinitie of Persones in one and the same Diuine nature of God doth make God most clearely and comfortablie knowne to his people as one infinitelie vnlike to all false Gods or Idolles c. For hee is that God who beeing Eternall and Allmightie c is not onelie the Father Sonne and holy Ghost but also a Father to vs for
nostrills mouth hands feet c they are so frequeÌ„t in the Scriptures that it is needles and would be ouerlong to rehearse in what respect the Lord doth thus speak of himselfe We may read them to very good purpose in the beginning of the first booke Of the substance of religion by Amandus Polanus who hath diligently gathered them together and learnedly interpreted them to our hand The eyes of the Lord note his wisedome and prouidence his mouth the declaration of his will his arme and right hand his invincible power and gouernment his feete and footesteppes the proceeding and execution of his iudgements c. Psal 68.24 and Psal 77.18 and 89 51. But in all such speaches we must beware that we conceiue in our mind nothing carnally of the diuine and Spirituall nature of God For as it is said in the book of Iob ch 10.4 that he hath no carnall eyes neither seeth as man seeth so is it to be acknowledged concerning the rest For in so much as our Sauiour Christ saith of Spirits that are creatures that they haue not flesh bones Lu 24 â—9 much lesse is the Creator of Spirits to be thought to haue so or to bee any substance of any shape and outward forme And thus if we seek to know God according to the instructions and testimonies of the holy Scriptures we shall by the grace of God know him as he is to be known a thousand fold more perfitly theÌ„ by all Philosophicall conceit discourse of reason accordingly we shal rightly beleeue in him Yet wheÌ„ we haue vsed all good holy diligence we must rest our selues in that knowâ—â—dge which is vnto sobrietie For as touching the nature of God as he is in hâ—mselfe we cannot knowe it but by his backe parts as hee himselfe speaketh As for his most perfect glorie which shineth aboue all visible brightnes as it were in his face we cannot possibly behold or looke vpon it It belongeth to euery Christian saue onely as hee hath reuealed himselfe in the face of our Lord Iesus Christ 2. Cor. 4.6 And yet this knowledge also is passing knowledge as touching the full perfection of it Ephes 3.19 And Galat 4.9 Wee cannot know God as wee are knowne of him Hitherto therefore of the meaning of the Article I beleeue in God NOwe let vs inquire of the third pointe to witte what promise wee the Gentiles haue that this onely true God who was in speciall manner the God of Israell wil be likewise our God Question What proofe haue you for this Answere In the first chapter of the Prophesie of Hosea verse 10 thus we read In the place saith the Lorde where it was said vnto them yee are not my people it shall be saide vnto them yee are the Sonnes of the liuing God And againe chapt 2. the last verse I will haue Mercie on her that was not pitied and I will say to them that were not my people Thou art my people and they shall say Thou art my Lorde This is indeede a generall promise concerning the calling of vs the Gentiles including euerie one of euerie Nation whosoeuer shall in the time and season of this calling haue grace truelie to beleeue in God Reade Rom 9.24.25.26 c. Question But what proofe haue you that the time of this generall calling is all readie come Answere In the 3. chapt to the Rom verse 29. the Apostle Paul affirmeth that euer since the Gospell hath bene Preached to all Nations by the Commandement of our Sauiour Christ God is to be acknowledged not onely the God of the Iewes but also of the Gentiles For saith hee it is one God that shall iustifie the Circumcision of faith and vncircumcision through faith ExplicatioÌ„ proofe By Circumcision of faith the Apostle vnderstandeth the beleeuing Iewes that were circumcised as by vncircumcision the Gentiles beleeuing though they were not circumcised His meaning is therefore that the same Faith in Christ doth iustifie them both in the sight of God And let vs marke to our comfort seeing the greatest cause and title that wee haue is pleaded howe earnest the Apostle is in auerring and affirming the calling of vs the Gentiles into the fellowship of the couenant of grace and saluation togither with the Iewes Is God saith he the God of the Iewes onelie and not of the Gentiles also Yes euen of the Gentiles also Read also 1. Corint ch 12. verse 13. and Ephes 2.11 c. And Act 11.1 c. and chap 15. 7. c. This verilie is worthie our speciall obseruation For in so much as it is certaine that wee the Gentiles were cut off from Gods conuenant it is necessarie that wee should haue ground and warrantise of our insition and ingrafting againe To this purpose the testimonies alledged are infinitely more worthe then their weight in Golde as a man may say Question BVt that we may proceed seeing the faith of Gods elect as it is called Tit 1.1 is common to all the people of God whether Iew or Gentile as hath bene shewed and there is but one Faith Ephes 4.5 Why doe wee in the profession of our faith single out our selues as it were euery one for his owne part saying I beleeue in God c And not We beleeue Answere First because it is of the verie nature of the true Iustifying Faith to make particular application of the Promises of Almightie God to euerie one whom God hath indued with it Secondlie because it is the duety of euery true beleeuer to make profession of his owne Faith rather then of any other mans in so much as no man knoweth the truthe and certaintie of the saith of any other so vndoubtedly as hee may doe of his owne Thirdly because no man can be saued but by his owne Faith Finallie to the ende that euery beleeuer might be admonished and prouoked each by the example of other to seeke to haue the ground of faith firmely setled in him selfe and euerie one to trie and examine himselfe concerning the truth of his owne faith lest hee should at vnawares deceiue himselfe in a vaine opinion and imagination of faith in steade of faith it selfe Explication and proofe These are verie good reasons in deede for the particular confession and profession of euerie Christian his owne Faith For the proofe wherof touching the first let vs consider that it is the vsuall manner of the publishing of the Gospell to applie it particularlie as Roman 10.9 If thou shalt confesse with thy mouth the Lord IESVS and shalt beleeue in thy heart that GOD hath raised him vp from the dead thou shalt be saued Gal â— 7 Act ch 16. 14. 15. and verse 31. Belieue and thou shalt be saued Likewise Chapt 8.37 Philip saith to the Eunuch Lord Treasurer to Candaces the Queene of the Aethiopians If thou beleeuest with all thine heart thou maiest be baptized And hee answered I beleeue that IESVS CHRIST is the Sonne of GOD.
the Sonnes sake according as the holie Ghost both from the Father and the Sonne beareth a most effectuall witnesse to our soules and spirites And this is vnto vs as the face of God most comfortablie shining vpon vs. To this ende also let vs diligently obserue that God is not called a Father only in way of comparison to signifie his loue toward vs as tender and deare as the loue of a naturall Father here on earth toward his naturall childe But hee is a heauenlie Father in respect of his eternall Sonne most naturallie and in all perfection of truth And accordingly the Sonne of God is the naturall and onely Sonne of the Father And the holy Ghost likewise is naturallie and in all perfection of truth and substance the Spirit of them both farre aboue and beyond all that wee or any Angell of heauen can throughlie conceiue So then whatsoeuer similitude wee doe alledge one way or other to expresse this singular and pierelesse Mysterie wee must of necessitie acknowledge that there is in the things themselues an infinite dissimilitude also so that the similitude can but onely in some respecte shadowe out that which the holie Ghost alone must cause vs to vnderstand so farre as it is meet for vs to vnderstand euen farre aboue that which any similitude of it selfe can teach vs. If wee might beholde in any outward representation the nature of God whether should we rather cast our eyes then vpon the sweet face of the Sonne of God INCARNATE in whom GOD hath reuealed his glorie as it were with open face as wee read 2. Cor 3.18 And yet as experience hath shewed the naturall face or outward Person of our Sauiour Christ if we may so speake could not suffice to the manifesting heereof no not to those who were daylie conuersant with him For manie looked vpon him bodilie while hee was here on earth who by that outward viewe knewe God neuer the more spirituallie It was his holie Doctrine and his most gratious and Diuine workes and his excellent vertues which caused the face glorie of God to shine forth from him vnto those onelie who had the eyes of their mindes opened so to behold him And this was that which mooued the Apostle Paul to say Hence forth know wee no man after the fleshe yea though wee had knowen Christ after the flesh yet now hence forth know we him no more And much rather would the Apostle refuse to knowe Christ and the holie Trinitie by anie bodilie and deade pictures or images of them by Crucifixe or any other way And as for similitudes borowed from any spirituall thing the soule of man made in the image of God may seeme of all other things that wee haue occasion to be best acquainted withall to be most like in that it beeing a spirituall substance is onely one though it haue diuerse distinct properties vnderstanding and reason memorie will and affection yet how infinite oddes there is it is easie to vnderstand For the soule of man though it be spirituall and immortall yet it is a created substance And the qualities thereof are created qualities in the soule and not the soule it selfe either anie one or all of them together What then Wee must of necessitie content our selues and our soules so to knowe both the nature of God and the Persons of the Godhead perfitlie distinct in the same that wee may as the truth it selfe requireth acknowledge that in the full perfection of it the Diuine nature is infinitelie aboue the weake capacitie or vnderstanding eyther of vs or of anie other creature Wherefore wee most humblie and thankfullie acknowledging the vnspeakable mercie of God for that measure of the reuelation of this most high incōprehensible Mysterie which it hath pleased him to reueale vnto vs in his holie Scriptures and holding our selues fast and Religiouslie to them Let vs in like humble manner beseeche our most good and gratious God to vouchsafe to giue vs of his grace that wee soberlie captiuating all similitudes yea and reason it selfe to the obedience of Faith whose nature is to beleeue that which is aboue all naturall sense and reason whatsoeuer hath witnesse and warrant from the word of God let vs I say as on the one hand cast away all ignorance and neglect of due search after the due knowledge hereof so on the other hande let vs in like manner beware of all presumptuous and vaine curiositie lest preassing too farre wee be confounded and ouerwhelmed of the brightnesse and glorie of it For like as our bodilie eyes are not able to looke directlie vpon the seate or as it were centre of brightnesse which is in the Sunne no more nay much lesse are wee able with the eyes of our mindes to behold the infinite brightnesse and most glorious Maiestie of the Lorde God the Father of all Light as hee is in himselfe whether wee looke to the vnitie of his Diuine nature or to the distinction of the Persons in the same According as it is said No man can so see God and liue Exod◠33.20 1. Timoth 6.16 Read also Genes 16.23 Trem interpret And Iudges chap 13.22 where it is recorded that the Parents of Samson were afraide they should die as if they had seene God aboue that had bene meete for sinfull creatures to see him God who set bownds for the people which they might not passe toward the mountaine at the giuing of the law Exod 19.12.13 Neither would haue the arke of the Testimonie commonlie looked vpon vncouered Numb 4. verse 5. c. 20. and 1. Sam 6.19 The same our God no doubt cannot like that anie should vnreuerendlie prye into this most holie secreat concerning his owne Maiestie and Diuine nature with a minde to see further into it then it hath pleased himselfe to reueale the same Wee may most iustlie saye of this knowledge of the Diuine nature of God and of the manner or order of the Beeing thereof as touching the Existence of them internallie or ad intra as the learned speake to witte how the Father is of himselfe and of no other eternally without all beginng the Sonne eternallie begotten of the Father before all time and the holie Ghost proceeding from them both and yet neuerthelesse beeing alwaies Essentiallie present in and with them both wee may I say iustlie determine of this knowledge according to that wee read Psal 139.6 It is too wonderfull for vs it is so high that wee cannot attaine vnto it Wee knowe not the way of the winde or as some translate of the Spirit to witte how it commeth into man nor howe the bones doe growe in the wombe of her that is with childe Eccles 11.5 nor how the soule of man dead through sinne is againe regenerated and renewed within him Iohn 3.7 much lesse can wee vnderstand what the eternall generation of the Sonne of God or the eternall proceeding of the holy Ghost do meane Neuerthelesse as touching the manner of the working
the first night which euer was came to an ende the Lord God by his gratious word and commandement created and brought forth light yea before there was yet either Sunne or Moone or any one Starre in the whole compasse of heauen o the ende it might most euidently appeare that God is the immediate author of this excellent creature And thenceforth did the Lord in his wisedome establish the order and succession of the day and night euen to this day so to continue to the end of the world Thus the whole space of the first day and of the first night doth by the determination of God himselfe of the more worthie and excellent part take the denomination of the first day ExplicatioÌ„ proofe It is verie true And thus you haue in one Answere laid open the meaning of Moses in the first foure verses of our first Chapter of Genesis according as it is both plaine in it selfe and also confirmed by other testimonies of the holie Scriptures of God in this behalfe As first touching the heauens which we do vulgarly call the Element and the large spreading thereof read Iob 9.8 He himselfe alone spreadeth out the heauens And chap 37.18 Hee hath stretched them out firme as mouâ—ten glasse And Psal 104.2 Hee hath spread them like a Curtaine This large extension and spreading out of the highest visible heauen is also called the Firmament from the Greeke and common Latin Translations as Dan 12.3 They that be wise shall shine as the brightnes of the Firmament Read also Isai 42.5 He hath created the heauens and spred them abroad And chap 44.24 Read also Psal 1 36.5 Hee hath made the heauens by his wisedom c. And Ier 10.12 Hee stretcheth them out by his discretion And touching the earth it is written in the Psal 104.5 mentioned euen now that God hath so set it vpon the foundation that it cannot be moued And Psa 102.25 Thou hast laide the foundation of the earth and the heauens are the worke of thy hands Reade also Iob 38.4 and Prou 8.29 The earth therefore may iustly be called the Lords earth as Ps 24.1 Touching the couering of the earth by the waters reade Ps 104.6 Thou coueredst it with the deepe as with a garment and by their owne nature they would stana aboue the mountaines Touching the creation of the light and darknes reade Isai 45.7 I saith the Lord forme the light and create darknes Herevpon also the day and the night is by good right ascribed to the Lord. Psal 74.16 The day is thine and the night is thine And herevnto hath the Apostle Iames respect when chap 1.17 hee calleth God the Father of lights The constant order succession of the day and the night according to the law which God hath set in nature is set downe to the praise of God Ps 19.2 And Ier 33.19.20.21 The Lord maketh it an argument of his faithfulnes in his couenant of euerlasting mercy toward his people This breaking forth of the light is to be thankfully acknowledged for euer for a very gratious glorious worke of the Lord. Reade Psa 104.23.24 and Iob ch 38. 12. 13. 14. But ch 24. 17. The morning is to the wicked as the shadow of death Now let vs heare the holy words of Moses himselfe from whence all these things are cleared vnto vs. Question Which are they Answere 1 In the beginning saith Moses God created the heauens and the earth 2 And the earth was without forme and voyd and darknes was vpon the deepe and the spirit of God moued vpon the waters 3 Then God said let there be light and there was light 4 And God sawe the light that it was good and God seperated the light from the darknes 5. And God called the light day and the darknesse he called night so the Euening and the Morning were the first day In these words we haue the ground of your former answere and we may see the truth of it fully warranted vnto vs. And besides the holy Prophet sheweth vs how the rude lumpish and indigested matter of the earth and the huge gulfe of waters aboue the same were as it were moulded vp held together and made apt and fit to receiue that excellent forme which in the third day they were fashioned into That is how they were thus supported to wit by the holy Ghost the diuine Spirit and power of God himselfe Moreouer we haue a singular commendation of the light as of a most comfortable and commodious creature euen from the approbation of God himselfe who saw that it approued it selfe to be good according to that Eccles 11.7 Surely the light is a pleasant thing So that hereby we are admonished to be in speciall manner thankfull to God for it and that we ought to be carefull to vse it well euen as we may thereby giue the greatest glorie to God that we can walking as becommeth those whom hee hath vouchsafed to call to be the children of light and to this ende hath caused the light of his Gospell to shine forth vnto vs. Yea euen to this our God who thus at the beginning commanded the light to shine out of darknes as the Apostle Paul writeth 2. Cor 4 6. ought we to giue all the glory we can On this first day also it may appeare that the vpper Region of the aire was made apt to send forth thunderings and lightenings by the fierie brightnes of it the which as we know is a very glorious and fearefull creature of God Reade Iob chap 37.1 2 3 4 5. and chap 38.24 35. But whereas Moses telleth vs that God calleth the light day and the darknes night hee would not haue vs to thinke that hee gaue those names vnto these things but that he appointed and ordeined the things themselues to continue such and in such order as he had alreadie created and made them For so the Lords calling doth vsually note his effectuall establishing of things theÌ„selues rather then the giuing of them their names according to that of the holy Apostle Rom 4.17 God calleth those things that be not as though they were And 1. Cor 1.26 Brethren ye see your calling And our Sauiour Christ in the Gospel I came not to call the righteous but sinners to repentance Finally Moses in saying that the euening and the morning were the first day he speaketh by a double Synedoche First putting the part for the whole that is the day both for the day and also for the night and then the beginning of the day and of the night both for the whole day and also for the whole night This first day of the creation is that which since the resurrection of our Sauiour Christ is called in the holy Scriptures the Lords day to Christians euen that wherin our redemption was perfected as the 7. day which was the next day aâ—ter the creation finished was then the Lords day to all people that is a day of speciall worship to
the former promises of God And this assurance of faith for the perpetuall and endles continuance of our happines shall be a principal ground of our euerlasting reioycing in and with the Lord yea a chiefe argument of our eternall praising of him in so much as we shal be out of all doubt of loosing the same againe And beside vntill the resurrection the soules of the faithfull doe no doubt retaine the faith and expectation of the resurrection of their bodies to euerlasting life and of the finall confusion of all the enemies of the militant church of God according to that Reuel 6.9.10 11. But leauing this That faith ariseth from the knowledge of God the father and of his glorious grace shining in the face of Christ read 2. Cor. 4 verses 3 4 5. And it may euidently bee proued from that which the same Apostle writeth Rom. 10 14. How shall they beleeue in him of whom they haue not heard For indeed it is vnpossible that any should beleeue that whereof he hath no knowledge or vnderstanding Out of all question faith is a most wise gift and grace of Gods holy spirit making those that are indued with it wise euen vnto saluation 2 Tim. 3 15. And verily there can be no greater wisdom then that which is vnto saluation euen as on the contrary there is no greater folly then that which carrieth a man on forward to his eternall destruction Now that there is singular wisdome in faith we shall the rather discerne if we consider how great that subtiltie of the Serpent the Diuel is as also how great the deceitfulnes of sin is which are both of them defeated thereby In this respect it is that faith is sometimes called by the name of knowledge and vnderstanding it selfe as Iohn 17 3. This is life eternall saith our Sauiour Christ to knowe thee to be the onely true God and whom thou hast sent Iesus Christ And Ioh. 1 Ep 2 verses 3 4. Hereby we are sure that we knowe him if we keepe his commandements He that saith I knowe him and keepeth not his commandements is a lyar and the truth is not in him What truth verily the truth of faith or of sauing knowledge which is in effect all one with faith Hence also it is that it is so nearely linked with knowledge as wee finde it to be oftentimes as T it 1 1 according to the faith of Gods elect and the knowledge of the truth which is according to godlinesse And 2 Pet. 1 1 3. You haue obtained like precious faith with vs through the knowledge of him that hath called vs vnto glory and vertue And againe verse 5. Moreouer ioyne vertue with your faith and with vertue knowledge c. And chap 3 verse 17. Read also Ephes 1 16 17 18. And Colos 1 9. And chap. 2 ver 2. The Apostle protesteth his great desire that the Colossians Laodiceans hearts and that the hearts of all other Christians might be comforted and knit together in one and in all riches of the full assurance of vnderstanding to knowe the misterie of God euen the Father and of Christ In whom are hid all the treasures of wisedome and knowledge Thus then faith arysing from knowledge groweth to be euen the setled assurance of all holy vnderstanding and the very life of all true wisedome But on the contrary where this faith is wanting there is no true wisedome at all For as wee read 1. Cor. 1 19 20. It is written saith the Apostle I will that is the Lord God will destroy the wisedome of the wise and cast away the vnderstanding of the prudent Where is the wise where is the Scribe where is the disputer of this world hath not God made the wisedome of this world foolishnes Let vs now proceed That faith is of this nature that it doth sweetly repose it selfe onely and wholly vpon the faithfulnes of Gods most gracious free promise concerning iustification and saluation in and by our Lord Iesus Christ it may wel be obserued first more generally from that which is said of faith Heb. chap. 11 1 in that the Apostle writeth that it is a ground of things hoped for and an euidence of things which are not seene The which words doe plainely signifie yea rather they doe very significantly declare that faith hath a cleere and vndoubted confidence or perswasion concerning that which it apprehendeth And then the same may be more particularly obserued from that testimonie which is giuen of Sarahs faith ver 11 in these wordes Through faith saith the Apostle Sarah receiued strength to conceiue seede and was deliuered of a child when she was past age because she iudged him faithfull that had promised Now that which Sarah did in respect of this promise concerning him Isaake I meane from whom he should spring though long after that should be the iustification of all the faithfull the same must euery faithfull Christian doe concerning iustification it selfe that is wee must constantly beleeue that the promise of GOD in this behalfe is most faithfull and true to wit that hee will assuredly iustifie and saue euery one that shall truly beleeue in the name of Christ his Sonne Or else there can be no true faith in vs. To this purpose therefore let vs well weigh in our hearts and mindes the Doctrine of the holy Scriptures touching this so materiall a point What though some did not beleeue saith the Apostle Paul Rom. 3 verses 3 4. shall their vnbeliefe make the faith of God without effect God forbid Let God be true and euery man a lyar as it is written That thou maiest be iustified in thy wordes and ouercome when thou art iudged Moreouer the same Apostle as wee reade chap. 4 13 c. and chap. 9 7 8 c. And Gallat 3 14 15 16 17 18 c. and chap. 4 23 28 by the example of Abrahams faith and as a most excellent and faithfull interpreter of the holy Scriptures he teacheth very plainely and plentifully that the principall foundation and stay of faith is the vndoubted word of Gods promise The children of promise saith he are counted for the seede For this is a word of promise In this same time will I come and Sarah shall haue a sonne And againe Wee receiue the promise of the spirit through faith To Abraham and his seed were the promises made The inheritance it by promise The Scripture hath concluded all vnder sinne that the promise by the faith of Iesus Christ should be giuen to them that beleeue Such are the frequent and often speeches of the Apostle Paul in those his Epistles Read also Heb. 6 13. When God made the promise to Abraham because he had no greater to sweare by he sware by himselfe And a little after verses 17 18 19. So God willing more aboundantly to shewe vnto the heires of promise the stablenes of his Counsell hee bound himselfe by an othe That by two immutable things wherein it is
For I am the Lord your God And Pâ—al â—0 7 Heare ô my people c. For I am God euen thy God Finally Ps 95.6.7 Come let vs worship and fall downe and kneele before the Lord our maker For he is our God and we are the people of his pasture c. But proceed to some other duties belonging to the same comfort Question Which may they be Answere From this comfort the grace of faith striueth against naturall infidelitie and distrust or doubting of the goodnes and mâ—rcy of God It renounceth all selfe-trust and trust in any creature It abandoneth all selfe loue and vaine glory yea and all inordinate loue of any creature which would hinder or impaire our loue toward our God And on the contrarie It delighteth it selfe in the knowledge of God laboureth after the own growth and increase It maketh euery true beleeuer willing and ready boldly to professe his faith yea euen before the aduersaries thereof to the glory of God though if need so require it be to the perill and â—â—sse of their life Finally the faith of euery true beleeuer worketh by loue and is to the power of euery one of them beneficiall and helpfull to euery Christian brother and sister as they themselues finde all succour and helpe from God Explication and proofe Thâ—t tâ—â— fâ—tâ—â—s at warre with infidelitie it may be prooued from the praier of â—â—e man in the Gospell Lord saith he I beleeue helpe my vnbeliefe Mark â—â—â— And by the prâ—â—er â—f the more choise Disciples of our Sauiour Christ Lâ—â—e 17.5 Lord increase our faith Read also Psal 42 and Psal 43. Dauid was in earnâ—st comâ—â—te against his temptations of vnbeliefe That it renounceth all selfe-trust read â— Cor. 1 9. Likewise all trust in creatures as the practise of the seruants of God euidently sheweth as Psal 25. 1 and 31 1. and eueâ—y where That faith striueth against sâ—lf-loue read Galla. 5. verse 6. and against vaine glory as against a deadly enemie to the truâ— faith Iohn 5.44 For how can ye beleeue saith our Sauiour Christ speaking to the ambitious Pharisies who receiue honour one of an other and doe not seeke the honour which commeth of God alone It sâ—r uâ—â—h also against all inoâ—dinate loue of the creature because it cannot stand with the loue of the father 1. Iohn 2.15 That faith delighteth in the knowledge of God and seeketh after the own increase the praier of the Apostles before alledged may confirme as also the excellent estimation which they haue hereof aboue all things of this world Philip. 3 7. â— Read also 1 Cor. 1â— â—4 and Isai 43 10. That it is ready to professe and vtter it selfe to the glory of God it may be considered from the precept of the Apostle Peter in this behalfe 1. Ep 3 14 15 16 and ch 4 16 19. And the same is plâ—ntifully confirmed by the practise of thousands and ten tâ—â—â—sands of hoâ—y Martyres who haue not regarded their liues to that endeâ—â—ead also 2. Cor. 4 13 c. Finally touching that loue which euery true beleeuer beareth to hiâ— Christian brethren as a fruit of their faith and loue to God read Iames 1.14 15 c. And ch 1 27. Read also 1 Iohn 4 7 8 20 21 and chap. â— 1 These are the first sort of duties Question NOw in the second place which are the duties belonging to the comfort of this that the Lord our God is eternall euerlasting and most holy Answere It is the dutie of faith from that comfort which the eternall euerlasting and most holy beeing of God yeeldeth vnto it to acknowledge an infiniâ—e difference and inequalitie betwixt him and all other yea euen the most excellent of his creatures whether men or Angels who as they haue their beginning of God so they are either mortall as men here in this world or else they haue their immortalitie onely from him as Angels from their first creation and as the faithfull shall haue it in the kingdome of heauen And further also seeing we and all things else receiue our beeings and life all that we haue from God faith doth likewise acknowledge that it is the bounden dutie of all mankind whom hee hath indued with reason and vnderstanding both to imploy themselues and also to vse all things whatsoeuer they doe through his goodnes inioy so as hee may haue the whole honour and glory thereof Moreouer faith looking for immortalitie from the eternall and immortall God prouoketh euery true beleeuer the more seriously to follow after peace and holines without which none shall see God as the Apostle teacheth vs. Heb. 12 14. Finally faith looking for immortalitie endureth with patience al the afflictions of this life accounting the greatest of them and those also of longest continuance to be but eight and momentary in comparison of that most excellent and eternall waight of glory the which it doth comfortably looke and wait for Explication anâ— proofe It is vndoubtedly true according to that profession which the Apostle Paul maketh in the name of other as wel as of himself 2. cor 4.17 18. And Heb 10.34 And therefore much lesse will true beleeuers sell their birth-right as profane Esaue did preferring the transitorie things of this life to euerlasting happines as it followeth recorded in the same Chap. Read also Leuit 11 44 and ch 19 2 ch 20 7 8. 1. Thes 4 3. 1. Pet. 1 15 16. Read also Mal. 2 11. where is set down an earnest reproofe of the Iewes for that they profaned the holines of the Lord which they ought to haue loued and reuerenced And thâ—t all whosoeuer haue reason and vnderstancing by the gracious gift of God ought to imploy themselues with their vnderstanding memories c. and vse all things else to the honour and glory of God it may be euidâ—nt from that conclusion of the holy Apostle Rom. 11 36. insomuch as of him to wit as from the author and through him as the disposer and gouernor and for him that is for his glory are all things For this is the end scope of all Therefore it is most meet that the Lord our God should be glorified in and aboue all as faith doth iustly and dutifully acknowledge And in this respect iâ— is that the Church of God is so often exhorted and that it doth also so often praise God in his glorious name Iehouah and in his name Iah vsed in the same sence as we read Ex. 15 3. Ps 68 4. in the titles of many Psalms at the end of this word Halleluiah praise yee the Lord. Read also Isay 26.4 wherâ— this eternitie of the Lord God expressed in the names Iah Hallelujah Praise ye the Lâ—rd and Iehouah is noted for the ground of faith Finally that we may end with the proofe of that which was first mentioned in the answer read Ps 102.23 He abated my strength in the way and shortened my dayes And I said
let him reioyce in the Lord. In which respect also he is called our life and the hope of our glorie Colos 1.27 and chap. 3. verse 4. When Christ who is our life shall appeare then shall ye also appeare with him in glory This making of our Sauiour to be a fit person to these so great ends and purposes of Gods manifesting of his rich and glorious grace began euen by the most holy conception of his humane nature in the wombe of the Virgin Whence it is also that as the Apostle Peter teacheth vs God according to his godly power hath giuen vnto vs all things that pertaine to life and to godlines through the knowledge of him that hath called vs vnto glory and vertue Whereby or as wee may reade rather in so much as most great and pretious promises are giuen vnto vs that by them wee should be partakers of the diuine or godly nature that is of the renewing of the Image of God in holines and righteousnes as a fruit of this our spirituall communion with God in and through our Lord Iesus Christ in that as it followeth in the Apostle we flee the corruption that is in the world through lust Read also to this purpose Iohn ch 14. v. 16 c. 26. and so forth For these are those pretious promises which the Apostle Peter speaketh of which are the cause also of these so great effects The Duties according to that of the Apostle Iohn 1. Epist 1.3.4 and chap. 4.16 And all these haue their foundation in the conception and incarnation of Iesus Christ the verie true Sonne of God our Lord. Yet so as the confirmation and ratifying thereof hath a necessary and further reference not only to his birth and life but also euen to his death and thenceforth to his sitting at the right hand of God the Father in his diuine maiesty and glory O most blessed and happy time therefore that euer in Christ Iesus this only begotten Sonne of God our humane nature was thus gloriously vnited to the diuine nature by a most sacred bond neuer thenceforth to be dissolued againe that he might for euer be Immanuel God with vs and an euerlasting redeemer and Sauiour vnto vs. Thus much concerning the Comforts of faith in respect of this Article THe duties which ought to arise from the same Comforts are in the next place to be considered of vs. Question Which are they Answere First wee are to take diligent heede that we doe conceiue nothing carnally or corruptly but most purely and holily of this conception of our Sauiour the which though it was very naturall in the effect as touching the Virgin Marie and the humane nature of our Sauiour yet in the manner it was most heauenly and diuine in respect of the holy Ghost Secondly it is our dutie to esteeme most reuerendly of it blessing God alwaies with most thankefull hearts for his great mercie in reuealing this most secret and comfortable mystery vnto vs. Thirdly it may iustly admonish vs to humble our selues in the acknowledgment of our own natural and sinful corruption in the ordinarie course of our conception Fourthly hereby we may learne that without our Sauiour Christ our profane nature could by no meanes haue beene perfectly sanctified to God We may learne also from this consideration to beleeue in the holy Ghost as in God our sanctifier in so much as he had so diuine a hand in the chiefe meanes of our sanctification and whole redemption Finally we may iustly put our selues in minde from hence to sooke for our sanctification and all increases thereof by vsing those meanes onely which the holy Ghost hath sanctified to that holy end and purpose We may well doe so indeede But let vs see some particular proofes from point to point Explicatiō and proofe in order For the first point that which wee reade Iohn 3.6 may afford vs a good proofe in that our Sauiour himselfe saith That which is borne of the spirit is spirit For seeing he speaketh so of our spirituall regeneration it may much rather be affirmed that his conceiuing of our Sauiour was euery way most spirituall pure and holy For the second we haue Elizabeth for a notable example in that she reioiced at the conception of our Sauiour blessing the fruit of Maries wombe and God for reuealing it vnto her many months before it was borne Wee haue likewise the example of Marie her selfe who praiseth God and reioyceth in her Sauiour while yet he was in her wombe And thus from them wee may perceiue that we ought not to thinke reade or heare of the conception of our Sauiour but it ought iustly to be a matter of great ioy and thankfulnes euen to this day and for euer so long as the world shall endure Touching the third It is an euident conuiction of mans naturall corruption seeing our Sauiour who was to be pure from his conception might not be conceiued by humane generation For that which is borne of the flesh is flesh that is to say it is corrupt and sinfull as our Sauiour teacheth in the 3. chap. of Iohn the former part of the 6. verse before alledged According to the fourth point our Sauiour is called our holines and so is made vnto vs as it were by the hand of the holy Ghost as wee saw it plainely testified before 1. Cor. 1.30 The danger of not beleeuing this Article For the fift point reade Iohn cha 3. verse 3. and 5. Except a man he borne againe of water and of the spirit he can neither see nor enter into the kingdome of God Reade also 1. Pet. 1. verses 2. and 22. And 2. Thes 2.12 For the last point reade forward in the 14. verse of the same chapter And 1. Cor. ch 12. verse 3. and 13. For the word and sacraments are speciall meanes of our sanctification Reade also 1. Ioh. ch 17. verse 17. Eph. 5.25 26 27. and Tit. 3.5 Hauing thus seene the ground of this Article as also the meaning the promise comforts and duties the last thing to be considered according to our order is the danger of not beleeuing in our Sauiour Christ conceiued by the holy Ghost and thereby taking the true nature of man of the substance of the Virgin Marie Question WHat therefore is the danger of it They that beleeue not in our Sauiour Christ conceiued such manner of one as he was Answere and of necessitie must be can neither beleeue rightly in Iesus Christ either brought into the world or liuing in the world or going out of the same againe and consequently can haue no fruit or benefit by him It is very true The whole doctrine of faith is so nearely knit and lincked together Explication and proofe in all the parts of it as linkes in a golden chaine that the latter is not perfit and effectuall to the beleeuer without the faith of the former nor the former but in respect of the latter The diuine nature
sitting there 15 Then hee made a scourge of small coardes and draue them all out of the Temple c. And verâ—es 23.24.25 23 Now as the Euangelist writeth further when he was at Ierusalem at the Passeouer in the â—east manie beleeued in his name when they saw his Miracles which he aid 24 But Iesus did not commit himselfe vnto them because he knewe them all 25 And he had no need that any should testifie of man for he knew what was in man Explication May wee not see plainlie nowe euen by the reading of the text as was said that our Sauiour commeth into the Temple with all autoritie as the soueraigne Lorde into his owne house c. And doe we not see likewise how he plainely espieth and discerneth at the verie first both the hidden malice of his aduersaries also the hypocrisie and dissimulation of his hollowe hearted friendes These things are verie euident to euerie one that hath an eye of iugdement to see withall And thus we see plainelie the beginninges of our Sauiour his manifesting of himselfe to be the Messiah both by his doctrine and also by his Miracles from the end of the fourtie daies temptation to the end of the first Passe-ouer next after that he was baptized And herewithall wee may perceiue likewise in what manner of conuersation our Sauiour carried himselfe among the people of God to wit with singular vprightnes toward all with great gentlenes toward those that shew themselues teachable and with as great autoritie and Maiestie to the reproofe of the rest according to the testimonie of this same Euangelist Iohn ch 1.14 The word was made flâ—sh and dwelt among vs and we sawe the glorie thereof as the glorie of the onely begotten Sonne of God full of grace and truth But â—t would â—e very long to prosecute all things concerning the orderlie and successiue proceedings of the life doctrine and miracles of our Sauiour Christ This we e â—o make a full Commentarie and not to vse any conuenient expedition in our propounded course of Catechizing Wee will therfore henceforth The meaning of it onelie inquire briefelie of the life of our Sauiour in a generall consideration and after the heads or chiefe pointes of his doctrine and after the kindes of his Miracles in some plaine and familiar order pointing to the places where we may read them fullie Question In the first place therefore what are you taught to beleeue concerning the life of our Sauiour in a generall consideration of it The holy Scriptures teach me and euery Christian to beleeue yea they doe plainely describe Answer and lay before our eyes as it were that the life of our Sauiour Christ was a perfit mirrour of all true vertue and godlines And namely that he was in all holy duties both to God and man vpright and entire diligent and painefull faithfull constant and vnweariable euen from the first time that he had any discretion to the end of his life notwithstanding all temptations and afflictions whatsoeuer he met withall ExplicatioÌ„ proofe It is true The life of our Sauiour as it standeth recorded in the holie Gospel but much more plentifullie as hee led it is a most perfect mirrour of all true holines and righteousnes in euerie parte of it according to that which wee haue alreadie seene concerning the whole priuate estate of it hee therin increasing more and more in wisedome and grace before God and men we haue seene it also in the beginning of his leading of it most worthilie in his publike estate The proceedinges of it were answerable to the beginninges so that in nothing it was wanting For herein was it fulfilled which is written that he was full of grace and truth Iohn 1.14 God gaue him not the Spirit by measure chap 3.34 And that in him are hidden all the treasures of wisedome knowledge Coloss chapt 2. verse 3. For his zeale of the glorie of God read Ioh 2.17 The zeale of thy house hath eaten me vp And chapt 4.31 c. He preferred the doing of the will of his Father before the taking of his meate though he were verie hungrie For his hatred against sinne read Marke 3.5 See his earnest rebukes and threates against obstinate sinners Matth 11.20 c. and chapt 18.6.7.8.9 and chapt 23. For his pittie and compassion ouer poore penitent sinners read Matth 9.36 and chapt 11.28 Come vnto me all ye that are wearie and chapter 18. He came to seeke vp the lost sheepe And againe He was so tender that he would not quench the smoking flaxe nor breake the bruised reede And for his compassion ouer the outward necessities of men read Matt ch 14 verse 14. and ch 15.32 I haue compassion on this multitude For his humilitie read againe Matth 11. verse 29 and Iohn 13. He washed his Disciples feete Hee was more readie to serue then to be serued Suffer little children to come to me saith our Sauiour Marke 10. The particulars of the obedience and righteousnes of our Sauiour are infinit according to all the commandements as hath bene more fullie set down at the ende of euerie commandement in the former parte of the Treasurie to shewe that our Sauiour hath fulfilled the law for vs aboue that we can stande to rehearse now Onely let vs see some proofes for the vertues expressed in the answere seeing they containe the grounds of all the rest For in so much as he was in all things vpright and entier diligent and painefull faithfull and constant without any wearines and fainting what might be further required of him First therefore for his vprightnes read 1. Pet 2.22 There was no guile in his mouth No nor in his heart neither He would by no meanes exceed the limites and bounds of his calling as Luke 12. v. 14. who saith our Sauiour made me a deuider of inheritance He refused to be a ciuill King or ruler c. Concerning his great diligence and paines-taking and that also constantly and vnweariably consider it in his Preaching Matth 4.23 chap 9 35. and chap 26 55. Luke 4.43 44 cha 8.1 ch 13 22 and ch 22 53. Heb 3 1 2. c. It is thus often mentioned The grouÌ„d and history of it because it is a matter verie worthie to be diligentlie obserued Consider the like diligence and painfulnes of our Sauiour without wearines in prayer Luke 6. the whole night in renewing of his supplications And vsuallie and verie often by himselfe Mark 1.35 Luke 9.18 chapt 11.1 Matth 14.23 Marke 6.46 And that no discouragement could daunt our Sauiour or cease his most holy course no though he was requited with all euill dealing it is many waies euident The peoples atteÌ„pting to throw him down headlong from the top of an hill could not do it Lu 4.29 Their lying in wait to intrap him in his speach Matt 22.15 Luk. 11.53.54 Their attempting to stone him could not doe it Iohn 8.59 ch 10.21 The
history of it to the hazard of our saluation wherevnto this doctrine onely and no other is able to make vs wise God therefore of his infinite mercy euen for our Sauiours sake giue vs grace with all holy care to attend vnto it Beliefe in God the Sonne who wrought most miraculous and diuine workes THe miraculous works of our Sauiour are next to be considered of vs. What therefore are we to beleeue concerning them Question We are to beleeue that the miracles which our Sauiour Christ wrought Answer are perfit declarations and confirmations that he both was and is for euer the Sonne of God the onely true Messiah and Sauiour of the world and also that the doctrine which hee taught was and so is still and shall remaine to the end the verie true doctrine of the kingdome of God and euen the power of God to saluation to all that doe or shall hereafter truly beleeue ExplicatioÌ„ proofe It is true that you say For so the Euangelist Iohn teacheth chap. 2.11 The verie beginnings of the miracles of our Sauiour shewed forth his glory and his Disciples as the Euangelist saith beleeued in him That is they were better confirmed in their faith thereby This glory of our Sauiour thus beginning to breake forth by the beginnings of his miracles did shine out more and more brightly in the proceedings thereof It was no doubt part of that glorie which the Apostles saw according to the testimonie of the same Euangelist Iohn ch 1.14 Wee saw his glorie c. Yea our Sauiour himselfe teacheth vs that these were the ends wherefore he wrought his great works as the same Euangelist witnesseth further in sundry placeâ— of the Gospel written by him As chap. 5.36 I haue greater witnes saith our Sauâ—our then the witnes of Iohn for the works which the Father hath giuen me to finish euen the same works which I doe beare witnes of me that the Father sent me And chap. 1â— verses 24 25 The Iewes saith the Euangelist came round about our Sauioâ—r and said vnto him How long doest thou make vs doubt If thou be the Christ tell vâ— plainely Iesus answered them I told ye and ye beleeue not the works that I doe in my Fathers name they beare witnes of me And therefore he blameth them the rather for their vnbeliefe And yet more earnestly verses 37 38. saying If I doe not the works of my Father beleeue me not yet beleeue the works that ye may know and beleeue that the Father is in me and I in him And chap. 11. verse 4. This sicknes saith our Sauiour speaking of Lazarus the brother of Marie and Martha it is not vnto death but for the glorie of God that the Sonne of God might be glorified thereby And verses 41 42. After that our Sauiour had made his prayer to God that he would shew his glory in raising of Lazarus from death to life I know saith our Sauiour to God his Father that thou hearest me alwaies but because of the people that stand by I said it that they may beleeue that thou hast sent me And chap. 14. verse 11. Beleeue mee saith our Sauiour to Philippe that I am in the Father and the Father in mee at the least beleeue mee for the verie workes sake Reade also chap. 20. verses 30 31. Manie other signes did Iesus saith the Euangelist in the presence of his Disciples which are not written in this booke But these things are written that yee might beleeue that Iesus is the Christ the Sonne of God and that in beleeuing ye might haue life through his name This often repetition sheweth that the miraculous workes of our Sauiour Christ were of very notable and neâ—eâ—sarie vse to the manifesting and prouing of himselfe to be the Christ and that â—is doctrine was the true doctrine of God and all this for a helpe to the weaknes of his people Now as these were the ends which our Sauiour propounded to himselfe in the working of his miracles so through the blessing of God they attained to the same blessed ends and effects in the hearts of the children of God As for example the place first alledged chap. 2. verse 11. argueth that it was so For the Disciples seeing that miracle are saide to beleeue in our Sauiour And chap. 4. verse 35. That Ruler whose sonne our Sauiour deliuered from a deadly feueâ— was confirmed thereby to beleeue in him yea and as the Euangelist testifieth all his houshold with him And chap. 6. verse 14. They which had seene the miraculous feeding of multitudes of people with so few loaues fishes said This is of a truth the Prophet that should come into the world Likewise chap. 9. verse 17. The blinde man to whom our Sauiour gaue sight was induced by the miracle wrought on him to beginne to beleeue in our Sauiour that hee was a Prophet And verses 35 36 37. after that the Iewes had excommunicated him for this his profession our Sauiour theâ— finding him and saying vnto him Doest thou beleeue in the Sonne of God Hee answered and saide Who is hee Lorde that I may beleeue in him Wherevpon so soone as our Sauiour answered him Both thou hast seene him and he it is that talketh with thee the man was confirmed to beleeue in him and said Lord I beleeue and worshipped him And chap. 1â— verse 15. I was glad for your sakes saith our Sauiour speking of the death of Lazarus that I was not there that yee may beleeue but let vs goe vnto him And verse 45. Many of the Iewes saith the Euangelist seeing the things which Iesus did and namely this that hee had raised Lazarus from the dead they were moued thereby to beleeue in him And whereas as it followeth in the text that some of the people went away to the Pharisies and told them what things Iesus had done Then as the Euangelist sheweth further the high Priests and the Pharisies gathered a Councill and said What shall we doe For this man doth many miracles If we let him alone all men will beleeue in him c. verses 46 47 48. And in the next chapter verses 10 11. The high Priests consulted that they might put Lazarus to death also because that for his sake many of the Iewes went away and beleeued in him And verses 17.18.19 The people that was with him did beare witnes that he called Lazarus out of the graue and raised him from the dead Therefore met him the people also because they heard that he had done this miracle Wherevpon as it followeth in the Euangelist the Pharisies said among themselues Perceiue yee not how yee preuaile nothing Behold the world goeth after him Yea these wicked aduersaries themselues howsoeuer through obdurate malice they would not be brought to beleeue in our Sauiour yet were they convicted in their consciences to acknowledge among themselues that he could not haue done such works as he wrought vnles he had beene a Teacher sent of God
them Secondly they that belong to his betraying into the hands of his wicked and malitious aduersaries Thirdly they that belong to his apprehension Fourthly they that belong to his examination or arraignment and inditement and that in diuers branches First before Caiaphas the high Priest then before Piâ—ate in the coÌ„mon hall after that before Pilate without in the hearing of the chiefe Priest the rest of the Iewes after this before Herod last of all before Pilat againe againe Fiftly those things that belong to his iudgement and condemnation Sixtly they that belong to the execution of the same iudgement or sentence of condemnation Which was giâ—en against him Finally his burâ—all and the continuance of his bodie as it were vnder the power and dominâ—on of death seperated from his most holie soule vntill the third day after the same his buriall was a part of his lowest humiliation yea and also of his holy sufferings though not to be reckoned among those that were painefull and dolorous but onely in thâ— iudgment of his aduersaries dishonourable and reprochâ—ull vnto him ExplicatioÌ„ Vnder these heads or branches we may indeede not vnaptly consider of all the principall sufferings anâ— humiliation or abasement of our Lord Iesus Christ Let vs therefore accordingly make our inquirie into them and that also in the same order wherein you haue rehearsed them And first of those which do concerne our Sauiour his preparing of himselfe by the serious meditation of them The which aâ— they were either a little more remoued or more nearely approching to his betraying and the troubles therof so let vs inquire of them Question First therefore What ground or testimonie of holy Scripture haue you for those sufferings wâ—ich were something more remooued from the time wherein he was betraied Answer In the 27. verse of the 12. chap. of the Euangelist Iohn we reade it testified that our Sauiour Christ in speaking and forethinking of his death breaketh forth very patheticalâ—y into these words Now is my soule troubled and what shall I say Father saue me from this houre but therefore came I to this houre This was fiue daies before that Passeouer at the feast wherof he was crucified and put to death ExplicatioÌ„ Read a so Luke ch 12. verse 50. I must be baptized to wit of a most bitter death and how am I greeued till it be ended Of the which words thus wri eth a learned Interpreter Consiâ—eranda hiâ— est causa cur Christus supplicium quo se afficiendum notat tantopere exhorruerit c. Causa inquit interpres fuit non tam metus cruciatuum corporalâ—um quà m metus spiritualium quia sciebat oportere se in cruce gustare iram Deiaduersus peccata electorum ac proinde sentire cruciatus infernales quales cruciatus reprobi in Gehenna in aeternum sensuri sunt That is Here is to be considered the cause why Christ did so much feare the punishment which he notes should be laid vpon him The cause saâ—th the interpreter was not so much the feare of bodily torments as of spirituall because he knew that vpon the Crosse he most taste the wrath of God against the â—lect so feele the paines of hell euen such as the reprobate shall feele in hel for euer And that our Sauiour Christ vttered these words in Iohn of exceeding dolour and heauines with a certaine confusion and astonishment at the sodainnes of it falling vpon him from the hand of God while he did earnestly thinke of his most horrible and fearefull death it is also euident both by that which goeth before in the same chapter ver 23 24. and also by that which followeth after verses 32 33. This trouble of soule fell vpon our Sauiour Christ shortly after the raising vp of Lazarus from the dead and that the glory of his kingly dignity began to breake forth the which is worthy the noting in so much as our Sauiour Christ knowing that he must suffer he did according to his excellent wisedome neuer bend his mind more earnestly to think thereof then when the glory of God did shine most brightly vpon him as beside this time we may take another speciall instance from the time of his tranâ—fiâ—uration Mat. 17. verses 9.11 And againe ch 25.31 c. compared with ch 26.1.2 Neither is it to be neglected that as the glory of his kingly dignitie The grouÌ„d and history of his agonie in the Garden shined forth when our Sauiour Christ was neare to the going downe of the mount of Oliues as the Euangelist Luke recordeth chap 19.37 so this trouble mentioned Iohn chap 12. fell vpon his soule if not at the same time yet shortly after as it might be from the admonition of the place where hee was within a while to feele the renewing of the trouble in greater measure as it were by the croched arrowe of the Lord shot into the middest of his soule so as it could not be pulled out so soone as this which being as it were more smothly headed was taken away But of this more hereafter Let vs in the meane while come to those testimonies of holy Scripture which declare vnto vs the trouble of soule or inward passions and sufferings of our Sauiour which fell vpon him from the hand of God at such time as his betraying was euen at hand and more nearely approaching These were either in the chamber where our Sauiour Christ did eate the passeouer with his Disciples at euen or else the same night a few howers after in the garden in the declining or valley of the mount of Oliues euen in Gethsemane the valley of fatnes a place likely where they pressed ther oliues to make their oile c. Question IN the first place therefore what testimonie haue you to the inward passion and suffering of the soule of our Sauiour Christ in the chamber Answere In the 31. verse of the 13. chap of Saint Iohn thus we read when Iesus had said these things he was troubled in spirit and testified and said verily verily I say unto you that one of you will betray me Explication This Testimonie as we see is not onely the testimonie of the Euangelist Iohn but aâ—so from the mouth of our Sauiour himselfe And in that he bewraieth and vttereth this trouble of his spirit the which it was behooffull for his Disciples and the whole Church to know as he had done before we may iustlie conceiue that it was no small or light perturbation but a verie heauie pressing and perplexing trouble aboue that hee did expresse it vnto them Some cause of it was the deepe thought of Iudas his intended and plotted treason against him intended I meane sixe daies before this time and that vpon a very vncomfortable and most vnworthy occasion euen for that our Sauiour defended the fact of the woman that powred the costly ointment vpon him aâ—ainst the vniust and hypocriticall murmuring of Iudas according to
Apostles meaning to teach the same thing Heb. 5.7 in the Epistle to the Hebrewes where hee writeth that Christ was heard out of his feare some translate it reuerence or pietie but how vnfitly the matter it selfe and the very manner of speaking proueth it Christ therefore praying with teares and with a mighty crie was heard out of his feare not to be free from death but not to be swallowed vp of death as a sinner because in that place he had put our person vpon him And truly there can be imagined no more dreadfull bottomlesse depth then for a man to feele himselfe forsaken and estranged from God and not to be heard when hee calleth vpon him euen as God himselfe had conspired to his destruction And euen so farre wee see that Christ was throwne downe that by inforcement of distresse he was compelled to crie out My God my God Psal 22.2 Math. 27.46 why hast thou forsaken me For whereas some would haue it taken that hee so spake rather according to the opinions of others then as hee felt in himselfe that is no cause probable for as much as it is euident that this saying proceeded of anguish euen from the bottome of his heart Yet doe we not meane thereby that God was at any time his enemie or angry with him Vidâ— Cyril lib. 2. ae rec fide ad Regi For how could hee be angrie with his beloued Sonne vpon whom his minde rested Or how could Christ by his intercesâ—ion appease his Fathers wrath towards others hauing him hatefully bent against himselfe But this is our meaning that hee sâ—ffered the grieuousnes of Gods seueritie for that hee being striken and tormented with the hand of God did feele all the tokens of Gods displeasure when hee is angry and punisheth Whereupon Hilarie argueth thus Lib. 4. dâ— Trinit Lib. 2. Lib. 3. that by his going downe we haue obtained this that death is slaine And in another place hee agreeth with our iudgemeâ—t as where he saith The Crosse death and hell are our life Againe in another place The Sonne of God is in hell but man is caried vp to heauen But why doe I alledge the testimonie of a priuate man when the Apostle affirmeth the same rehearsing this for a fruite of his victorie that they were deliuered who were by feare of death all their life long subiect to bondage It behoueth therefore that hee should ouercome that feare which naturally doth continually torment and oppresse all mortall men which could not be done but by fighting with it Moreouer that his feare was no common feare or conceiued vpon a slender cause it shall by and by more plainely appeare So by fighting hand to hand with the power of the diuell with the horrour of death with the paines of hell it came to passe that hee both had the victorie of them and triumphed ouer them that we now in death should no more feare those things which our Prince hath swallowed vp Here some lewd disposed persons though vnlearned yet rather moued by malice then by ignorance Crie out that I doe a hainous wrong to Christ because it is against conueniencie of reason that hee should be fearefull concerning the saluation of his soule And then they doe more hardly enforce this cauillation saying that I ascribe to the Sonne of God desperation which is contrary to faith First they doe but malitiously moue controuersie about Christs feare and trembling which the Euangelists doe so plainely report For a little before that the time of his death approached he was troubled in spirit and striken with heauines and at his very meeting with it hee beganne more vehemently to tremble for feare If they say that hee did but counterfet it that is too foule a shift We must therefore as Ambrose truly teacheth boldlie confesse the sorrowfulneâ— of Christ vnlesse we be ashamed of his Crosse And truly if his soule had not beene partaker of paine he had beene onely a redeemer of bodies But it behooued that hee should wrastle that hee might raise vp them that lay downe And his heauenly glory is in such sort nothing at all impaired thereby that euen heerein gloriously shineth his goodnes which can neuer be sufficiently praised in that hee refused not to take our weakenes vpon him From whence also is that comfort of our anguishes and sorrowes which the Apostle setteth before vs that this mediator did feele our infirmities that he might be the more earnestly bent to succour vs being in miserie They say that that thing which is euill of it selfe is vnworthily ascribed vnto Christ As though they were wiser then the Spirit of God which ioyneth these two things together that Christ was in all things tempted as we are yet that he was without sinne Therfore there is no cause that the weaknes of Christ should make vs afrâ—ide whervnto he was not by violence or necessitie compelled but of meere loue to vs and of mercie was moued to submit himâ—â—fe And whatsoeuer he of his owne will suffered for vs Heb. 4.15 deminisheth nothing of his power But in this one pointe are these backbiters deceiued that they doe not perceiuâ— in Christ such an infiâ—mity as is cleane â—ree from all fâ—lt spot because he kept himself within the bounds of obedience For wheras ther can be found no moderation in our corrupt nature wherin all our affections doe with troublesome violence exceed all measure they doe wrong to measure the Sonne of God by that standard But wheÌ„ man was in his vncorrupted estate then there was a moderation bearing swaye in all his affections to restraine excesse Wâ—erby it might well be that hee was like vnto vs in sorrowe dread and fearfulnes and yet that by this marke hee differed from vs. Being so confuted they leap to another cauillâ—tion that though Christ feared death yet he feared not the curse wrath of God from which hee knew himselfe to be in safetie But let the godly readers weigh howe honourable this is for Christ that he should be more tender more fearfull then the most of the base sort of men are Theeues other euill doers doe wilfullie hast to death many doe with hautie courage despise it some other doe mildâ—lie suffer it But what resolution or fortitude were in this that the Sonne of God should be dauÌ„ted with horrour well neare altogether astonished with it For euen that which among the common sort might be accounted exceeding strange is reported of him through vehemencie of griefe verie droppes of blood did trickell downe from his face Neither did he this to make a shew to the view of other seeing hee sent vp his grones vnto his Father out of companie in a secrete corner And this putteth it out of all doubt in so much as it was needfull that Angells should come downe from heauen to relieue him in an vnwonted manner of comforting How shâ—mefull as I say should this haue bene to be
and in truth risen againe but also that hee was truly ascended vp into heauen and that from thence they should receiue the gifts of the holy Ghost which our Sauiour had promised to send downe vpon them Luke Acts 1.12 and in the Gospell 24.52 And much more ioyfull was it vnto them after the receiuing of the gifts of the holie Ghost as it followeth in the next verse For of that time chiefely the Euangelist seemeth to speake in that he affirmeth That they were continually in the Temple praising and lauding God The certaine truth whereof and of the whole Gospell hee assureth and concludeth with the word Amen like as wee haue seene before Matthew and Iohn to haue done The like ioy ought we to haue yea increasing more and more therein with all holy thankfulnes and the declaration thereof by all good fruites of dutie which may argue the same The which graces God of his infinite mercy grant vnto vs euen for Iesus Christes sake Amen ANd now hauing thus finished the comforts and found that the ascension of our Sauiour is a matter of ioy yea of singular ioy as his conception and birth was to the virgine Marie and to Elizabeth and to the Sheepheards and as his resurrection was to Marie Magdalen and to the Disciples let vs come to inquire out the duties belonging to that comfort and ioy which faith apprehendeth therein Question What duties may these be Answer To speake more generally It is our dutie as a fruite of our faith in our Sauiour ascended vp into heauen to endeuour so much the more cheerefully to goe forward with mightie increases both in the mortification of the remnants of all sinne abiding still in vs and in the minding and doing of all holy and heauenly duties of a godly life in all the dayes that we haue to liue heere vpon the earth Explicatiō It must needes be so in all proportion of good reason For the proofe whereof wee may take the example of the Apostle Paule and other faithfull Christians of whom hee writeth Philippians 3.20.21 saying Our conuersation is in heauen from whence wee looke for our Sauiour c. Wee may likewise take for proofe of it the prayer of the saide Apostle Colos 1.9.10.11 And his exhortation chap. 3.1 c. And the precept of our Sauiour Matth. ◠19.20 21. Lay not vp treasures for your selues vpon earth c. But lay ye vp treasures for your selues in heauen c. For where your treasure is there will your heart be also To the which purpose it may profitable for vs to consider in what phrase of speech the holy Scriptures doe speake of the seruice of GOD and of all his holy waves namely in that is saide The way of life is on high to the prudent to auoide from Holi beneath Prou. 15.24 and in that the seruants of God are saide To haue lifted vp their hearts to seeke God and to haue lifted vp their prayers to God c As 2 King 1◠4 and 2. Chronicles 32.20 And Psalme 25.1.15 Reade also Psalm 123. Verily our Sauiour Christ truly beleeued in as being ascended vp into heauen cannot but be a most effectuall loadstone to drawe vp the mindes of those that be his vnto him how heauie and lumpish so euer they be in themselues Whosoeuer therefore doe not lift vp their mindes vnto heauen-ward but still like swine are groueling and rooting in the earth they shew plainly that they little know what the faith of this Article doth meane And thus much something more generally of the duties of faith belonging to the comfort of the ascension of our Sauiour Question Now more particularly how may wee consider of the duties belonging to the same Answer They may be gathered from the particular comforts aboue rehearsed Shew how First in that our Sauiour ascending vp into heauen left his blessing behinde him euerie one of vs ought to walke in the duties of our seuerall callings speciallie the Ministers of the word in sure trust of good successe we giuing as we are bound all diuine worship honour and praise to the Lord our Sauiour after the example of his holy Apostles when they saw him to ascend Secondly insomuch as our iustification in the sight of God is so clearely confirmed by the ascension of our Sauiour wee ought to rest more quietly and peaceably in it without any looking this way or that way to any thing else as the Apostle Paul teacheth Rom. 10 6.7.8 9.10.11 Thirdly seeing the ascension of our Sauiour maketh it most manifest vnto vs that he hath vanquished all our enemies wee ought so much the more cheerefully to serue God in holines and righteousnes without feare of them or giuing place to any doubt or feare arising in our owne consciences that might any way hinder the same our seruice vnto him Fourthly seeing hee hath by the same his ascension inlarged the bountie of his gifts and graces that they might flowe forth as a more full streame to the end of the world we are to account it so much the more vnworthy a thing that any professing the name of Christ should be ignorant and vnbeleeuing or to dam vp the passage of knowledge and faith against our selues or hauing gifts to be proud of them or not to imploy them wholy to the glory of God and edification of his Church and people Fiftly insomuch as our Sauiour hath ascended to shew vs that our mindes should be set vpon heauenly things and therefore hath promised to send the holy Ghost to be our comforter it were a shame for vs to lye still groueling in the sinfull lustes and pleasures of this world as if all our comfort lay in them and not rather to shewe our selues to be as pilgrimes and strangers in it and to rest and stay our selues vpon God alone for all our consolation according to the holy intreatie of the Apostle Peter 1. Epist chapter 2. 11.12 Finally seeing our Sauiour is ascended to prepare places for vs in heauen it is our bounden dutie to prepare our selues and all that belong vnto vs Pastors their flockes Parents their children c. that we may in Christ Iesus be found meete to be receiued vnto them and euen to long after the same according to the example of S. Paul and other ancient Christians of that time 2. Cor. 5.12 c. but not till we haue finished our course fought the spirituall battailes of God and kept the faith as wee are else where aduised by the spirit of God and by the ministerie of the same his holy Apostle Explication These are the good duties in deede which the comfort of faith in the ascension of our Sauiour into heauen calleth for at our hands and which we stand hound to yeeld in regard thereof And if we doe not prepare our selues and prouide the mariage garment how I pray you may we looke to be admitted for guests in his heauenly Kingdome wee should shew our selues vnworthie the
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
gifts made them effectuall to the winning of thousands and tenne thousands of soules to the faith of his Gospell c. Onely the full perfiting of all things is reserued till his owne comming at the end of the world Nowe that the meaning of our Sauiour is not vtterly to relinquish the Church till that time of his comming it is euident by that which followeth in the parable For by the Lord or maister of the family his calling of his seruants and his distributing and deliuering vnto them his goods to some more and to some lesse in a diuerse measure and degree with a commandemēt that they should imploy the same to his aduantage till he should come againe to take account of them he giueth plainly to vnderstand that though he be bodily absent yet he ruleth and gouerneth in his Church continually by his most holy and soueraigne spirit giuing to euery one such an office and such a measure of gifts in his Church as hee thinketh meete Rom. 12.3 4.5.6.7 And 1. Cor 12 3 4 5. Touching the imploiment of which his gifts hee will call euery one to giue an account For that is the occupying which out Sauiour shadoweth out in the parable The gaine also which is intended by the parable is the winning of soules vnto God when by the preaching of the Gospell and by all other spirituall meanes both publike and priuate they are brought to faith and repentance and furthered therein by the same more and more from day to day The praise and reward which the maister giueth his good and profitable seruants representeth that eternall reward which our Sauiour will giue vnto euery one that shall be found faithfull in the imploying of their gifts to the glory of God and profit of his Church in their seuerall places and callings The maisters ioy that is the place of the maisters ioy whereinto the good and faithfull seruants are receiued is the kingdome of heauen euen the most ioyous place of heauen it selfe and all the blessed ioyes of the same The inequalitie or excellencie of the reward infinitely exceeding the seruice for a talent though it bee a good round summe to bee valued yet it is saide to be but a small thing in comparison of the ioy that followeth may well expresse vnto vs that the reward is of bounteous mercie from God and not of any merite or worthinesse in man For if God should enter into a a straite account with vs wee should be found but vnprofitable seruants and so we are alwaies to account our selues Luke 17.10 For wherein can wee be profitable to God as Elihu saith to Iob chap 35.7 to beate downe all conceite in mans owne righteousnes It is onely of mercy that God vouchsafeth to accept of any seruice from vs yea or of our selues to bee his seruants And therefore also when it is saide that to euery one is committed this and that measure of gifts or this or that calling according to his abilitie it is not meant of any naturall abilitie which any hath of himselfe but of that power and abilitie whereby they are fitted through the grace of God to performe such offices and duties as hee hath appointed them vnto As Iudg 6.34 The Spirit of God came vpon Gideon or as the word labshah signifieth clad or clothed him That is as Trem and Iunius well interprete Instruxit cum voluntate faculate ad hauc expeditionem pertinente tanquam armis conuenientissimis i. Hee furnished him with will and abilitie such as belonged to the dispatch of this seruice as it were with most conuenient weapons The same metaphore is vsed in the new Testament sondry times to the like purpose concerning the spiritual gifts and graces of the Gospel Luke 24.49 vntill ye be indued with power from on high heos hou endnsesthe and Rom cha 13. v. 14. Gal 3.17 Thus much of the faithfull seruants and of their reward On the contrarie the hiding of the talent noteth the not imploying of those spirituall gifts graces which God hath giuen to any nor themselues in their calling whether in magistracie for iustice or in the ministerie for the Preaching of the Gospell to such endes as God hath giuen and ordained the same And therefore herein is described the euill propertie of all ydle loiterours in the Lords vineyeard that is of all such as hauing knowledge and other gifts will not vse them to the glory of God nor to the prosit and edification of the Church the which the Lord doth account to him a great losse This no doubt is a grieuous sinne in them and therefore cannot but in the iustice of God bee seuerely punished as it is here described Cast that vnprofitable seruant into vtter darknes there shal be weeping gnashing of teeth Now if they that be vnprofitable in hiding their gifts are thus punished what may harmful hinderers destroiers such as peruert all whatsoeuer knowledge they haue and euery other gift to the dishonour of God and hurt of his Church what I say may they iustly looke for Neuertheles let vs well marke that vnprofitablenes goeth not alone in ydle and slouthfull persons but it is accompanied with other foule sinnes as our Sauiour noteth in that they carrie in their hearts an euill opinion of God as if it were in vaine to serue him like as the wicked are described to haue growne to that extremitie Mal 3.14 Which is cleane contrarie both to the nature of God described Exod. 34 6 7. and also to that faith which euery one ought to haue of him and in him Heb 11.6 For he that commeth to God must beleeue that he is and that he is a rewarder of them that seeke him But the euil seruant goeth further and according to his wicked misconceiuing of God or rather of meere slouthfulnes and for want of loue to God and his glory he goeth about to lay the blame vpon God and to blaspheme him to the iustifying of himselfe But what gaineth he in the end Hee is condemned and that iustly euen from his owne mouth For if I be like to a hard man saith the Lord thou oughtest to haue put my mony to the exchangers that I might haue receiued mine owne with aduantage It is therefore a vaine thing for any to goe about to make their plea against God But what Is vsurie lawfull yea verily this kind of vsurie is the onely lawfull vsurie to bring glory to God and profite to his Church by the vse of those gifts which he hath lent vnto his seruants It is such an vsurie as the borrower is sure to goe away with the gaine As touching all other byting and deuouring vsurie which eateth vp those that take it to loane there is no allowance of it in this place no more then there is of theft in the first of his parables because our Sauiour compareth himselfe in respect of his vncertaine comming to iudgement to the comming of a thiefe in the night
5.9 The fruite of the Spirit is in all goodnes and righteousnes and truth And Gal 5. verses 22 23 The same Apostle maketh mention of nine The fruite of the Spirit saith he is loue ioy peace long-suffering gentlenes goodnes faith meekenes temperance For the interpretation and distinction of which graces See Maister Perkins vpon this Article in his Exposition of the Creed The way both of entertaining and also of retaining this our best friend as it were in the chamber of our hearts is by giuing our selues to the exercises of praier of reading hearing and meditating of the word of God to the furthering of our knowledge faith and repentance and by carefull vsing of the present measure of grace which wee haue receiued to the honour and glory of God The way to loose this so honourable a guest and the comfort of his abode in our hearts is by the neglect of these holy duties wherewith onely he is delighted And therefore saith the holy Apostle counselling vs for our owne singular benefit Quench not the Spirit to the same end that we doe in no wise despise Prophesying but that we pray continually c. 1. Thes 5.17.18 19.20 And that we stirre vp the gift which is alreadie giuen vs by the Spirit 2. Tim 1.6.7 It is the conclusion of euery Epistle which our Sauiour sent by the ministerie of his Angell and the Apostle Iohn to the 7 Churches of Asia Let him that hath an eare heare what the Spirit saith to the Churches Reuel ch 2. and ch 3. To the which end according to the fourth point of the Answer let vs consider further that God requireth to be worshipped in Spirit and truth Iohn 4.24 and Philip. chap. 3. verse 3. And Rom. 8.1 where it is generally required that Christians doe in all things walke after the Spirit and not after the flesh And in the same chapter that they doe sauour the things of the Spirit And mortifie the deedes of the flesh by the spirit c. Likewise Gal. 5.25.26 If wee liue in the Spirit saith the same Apostle let vs also walke in the Spirit Let vs not be desirous of vaine glory prouoking one another enuying one another And chap. 6. verse 1 he calleth such as be more firmely setled in godlines spirituall men And verse 8. If we would haue it goe well with vs and that wee might be partakers of a good haruest we must sowe to the Spirit And Ephes 6.17 we must fight with the sword of the Spirit We must pray in the Spirit verse 18. And for the Spirit that it may be giuen and continued vnto vs. Psalm 51.10.11.12 And Psalme 143.10 Finally touching the duties of diuine worship and honour that they are to be yeelded to the holy Ghost as well as to the Father and the Sonne it may appeare First concerning faith insomuch as wee are baptized into his name together with theirs For we are to beleeue in him into whose name we are baptized And Math. 10.20 our Sauiour incourageth his Disciples to be without feare of their aduersaries and not to be distrustfully carefull what to answere vnto them Because the holy Ghost will be present with them And Luk. ch 12. ver 12. The holy Ghost will teach ye in the same houre what ye ought to say Secondly concerning the duty of loue it may be euident from that which hath beene alledged concerning our duty of not grieuing the Spirit c. For wee will neuer haue this care vnlesse we shal beare a dutifull loue and affection toward the holy Ghost We regard not to grieue them whom we loue not Thirdly concerning reuerence or feare it may easily be proued to be due The danger of not beleeuing this Article yeat that it standeth vs in hand so to doe left we prouoke his most fearefull wrath against vs as Ananias Sapphira did as Iudas did as all those shall do whosoeuer rise vp in contempt and rebellion against him Moreouer baptizing into the name of the holy Ghost is a kinde of inuocation and calling vpon his name And so is the desire of the Apostle that the communion of the holy Ghost might remaine with the Corinthians 2. Epist chap. 13. verse 13. And insomuch as ingratitude against the holy Ghost is worthily condemned for a most grieuous sinne Heb. 10.29 iustly is thankfulnesse to be esteemed a speciall duty belonging vnto him Neither is it to be neglected that the Apostle maketh diuine and honourable mention of the holy Ghost in taking a religious oath Rom. 9.1 I say the truth in Christ I lye not my conscience bearing me witnesse in the holy Ghost Thus the same duties of diuine worship and honour are due to the holy Ghost as well as to the Father and the Sonne insomuch as he is in the vnitie of the Godhead very true God together with them NOw therefore hauing hitherto seene so plentifull and sure a ground and warrant for this Article and also what the meaning of it is and what a gratious promise we haue for it and of how singular an vse it is both for comfort also to moue vnto all obedience now that we may at the last conclude the whole doctrine of it Question What is the danger of not beleeuing and so consequently of not yeelding that obedience which it requireth of all Christians Answer Whosoeuer doe not rightly beleeue in God the holy Ghost nor vnfeinedly obey him they haue no true knowledge nor faith which is according to godlinesse neither doe they neither can they possibly yeeld any true honour and obedience either to the Father or to the Sonne And therefore also it must needes be that all such shall abide in the corruption of their profane nature and perish for euer therein It must needes be so insomuch as the holy Ghost according as it hath bin truly affirmed sundry times before is of all the three Persons of the blessed Trinitie Explicatiō proofe the onely immediate worker of all grace from the Father and the Sonne in euery one that shall finde any fauour before the diuine Maiestie of God For without his illumination and sanctification we cannot but remaine in darkenesse and profanenesse according to the expresse testimonie of our Sauiour Christ as hath been also alledged before out of the 3. chapter of Iohn saying Except a man be borne againe of the holy Ghost hee cannot see nor enter into the kingdome of God And according to the testimonie of Paul the Apostle of our Lord Iesus Christ The natuarall man vnderstandeth not the things of the spirit of God c. 1. Cor. 2.14 And Rom. verse 9. If any man hath not the spirit of Christ the same is not his c. And Ephes 1.18 We can haue no enterance to the Father but by the spirit of our Sauiour Christ And as no entrance so no continuance but onely by continuance in that grace faith which the holy Ghost once giueth Whence it is that
verses 24.25.26.27.28 Of the which wordes because we haue considered before in the Article of our Sauiours comming to iudge the world so farre forth as concerneth the diuerse manner of the gouernment of his kingdome after that day from that which is now wee will not stand vpon it here Onely let vs for the present consider how the Apostle doth conclude that the resurrection of our bodies and of the bodies of all the faithfull that shall then be found dead shall be at that day Question What is his reason Answer If all the enemies of the faithfull whom God accounteth his enemies also shall at the comming of our Sauiour to giue iudgement at the last day bee vtterly and for euer subdued by him then doubtles Death which is one capitall and chiefe enemie and as the Apostle saith the last enemie of the rest shall be subdued But all the enemies of the faithfull shall be subdued saith the Apostle yea euen from the first to the last And therefore Death also together with them Explicatiō It is true And consequently it followeth therevpon that the bodies of the faithfull shall rise againe to euerlasting life For otherwise if their bodies being ouerthrowne by death should neuer be raised vp againe then should death raigne still or rather tyrannize ouer them But God will not suffer the enemie so to doe For seeing sinne shall be vtterly abolished which was the cause of death to the body death it selfe shall also one day cease touching the bodies of the faithfull as well as their soules haue alreadie escaped the second death And so according to the wordes of our text God shall be all in all insomuch as hee raising vp the bodies of his seruants to glory shall cause his most glorious power and the most rich grace of his Gospell to shine forth as well in their bodies as in their soules when they shall wholly liue together in eternall glory with him and when he shal vouchsafe together with the Sonne and the holy Ghost to liue most perfectly and fully in them all according to the prayer of our Sauiour Christ made in that behalfe in the 17. chap of the Euangelist Iohn This being the Apostles third reason let vs now come to the fourth as it is contained in the 29. verse Question Which are his wordes Answer 29. Else saith Saint Paule what shall they doe who are baptized for dead If the dead rise not at all why are they then baptized for dead Explicatiō In these wordes Saint Paule reasoneth from that vse and ende wherevnto our Sauiour Christ ordained his Sacrament of holy baptisme in the outward washing of the bodies of those that should beleeue in his name the which was no doubt as well to assure the baptized of the forgiuenes of their sinnes in respect both of soule and also of body as to teach them both in body and soule to dye vnto sinne and so consequently to assure euerlasting blessing and glorious saluation to them both Which could not be performed vnles the body should rise againe This seemeth to be the very true meaning and intent of the holy Apostle directly seruing to the purpose which hee hath in hand As though hee should haue saide thus If there should bee no resurrection of the body why should the Sacrament of Baptisme the seale of the Lords couenant of saluation be applied vnto it What fruite either haue the faithfull by it to wit in respect of the body who are alreadie dead Or what fruite may the liuing looke to finde by it in the same respect when they shall be dead if the hope of the resurrection be not assured vnto them thereby And whereas the aduersaries might peraduenture alledge that it is a sufficient vse of Baptisme to assure the faithfull of the saluation of their soules though the body haue no fruite by it Beside that this is an ignorant restraint of the most holy and gracious couenant of God the Apostle hath sufficiently preuented this obiection seeing if any denie the one part of it hee can haue no true faith to beleeue the other as in this his disputation hee giueth plainely to vnderstand as wee haue partly obserued alreadie and shall further obserue it to be so by the reasons that followe when we shall come vnto them In the meane while we cannot denie but that some wordes of the present text are diuersly translated and accordingly diuersly interpreted as though the Apostle should reason from some other ground then from that which we haue alledged But vpon due consideration it will be found as I verily suppose that no other ground will sufficiently vphold it to the purpose which is in hand And therefore whereas these wordes Oi baptizomenoi huper toon necroon are translated of some thus baptized ouer the dead as though it had beene euen in the Apostles time the manner of some to baptize ouer the graues of the dead this surely is very vnlikely I meane that the Apostle would ground his reason vpon such a groundles or fond vse if any such were And therefore this reading cannot well agree to expresse the Apostles meaning Neither yet doth that translation well agree which hath a respect to the ancient custome of the faithfull Iewes in that to the nourishing of their hope touching the resurrection of the body they vsed to wash the bodies of their dead and then to imbalme them before they buried them as though the Apostles wordes were to be translated thus Else what doe they which vse washing ouer the dead and therefore that from this custome the Apostle would proue that there is a resurrection of the body seeing otherwise this washing should be in vaine For this also though it be of more weight then the former as touching the matter alledged yet it is not sufficiently agreeable to the phrase or construction of the wordes which the Apostle vseth Wherefore we may rather hold our selues to the first translation and sense of the wordes vnderstanding the greeke huper to be vsed by Saint Paule as the latine pro is vsed in this latine phrase habere pro derelicto as Maister Caluin well obserueth so that he who is baptized should be baptized for dead that is as one in a māner dead euen to dye more and more to sinne but to liue more and more vnto God Neuerthelesse in that Maister Caluin interpreteth the Apostles wordes as though hee should reason from the custome of such conuertes as neglecting baptisme ouerlong were yet at the last prouoked in conscience to seeke after it when they did see death any way approaching vnto them lest they should be preuented of that benefite and comfort which they hoped to finde by it though the interpretation bee not lightly to be passed by yet for my part I cannot rest in it as in that which the Apostle would make the ground of his reason And Maister Caluin himselfe worthily condemneth it for a great falt in them that should so
corne doth vsually die that is to say rotteth in the ground before it taketh roote that then it may spring out of the earth according to the rule of Philosophie that the corruption of one thing must make way to the bringing forth of another and seeing also that we finde yeere after yeere that God giueth the corne that was sowen a seuerall body according to his kinde yea many graines as it were so many seuerall bodies for one yea and beside the multiplied graines of the corne it selfe the stalke also and the eare why then should it seeme vnpossible to any that God should from the same resolued substance raise vp one and the same body againe Thus much therefore more briefly for answer to the first question thus waiwardly repeated by the aduersaries againe The more large answer of the Apostle to the second question which is of the manner of the resurrection followeth in the verses before mentioned 39. c. 51. The summe whereof is this that our bodies shall be in a farre differing manner at the resurrection and for euer after to that which they are nowe And the possibilitie of this also the blessed Apostle Paul sheweth from the vsuall course of Gods dealing in that he magnifieth his diuine wisedome and power in the varietie of all his workes and in the seuerall kindes thereof And first in his earthly creatures which haue life compared among themselues And then also in his heauenly creatures compared both with earthly and also one of them with another Let vs heare the Apostles words Question Which are they Answer They are these as we read them verses 39.40.41 39. All flesh is not the same flesh saith the Apostle but there is one flesh of men and another flesh of beasts and another of birdes 40. There are also heauenly bodies and earthly bodies but the glory of the heauenly is one and the glory of the earthly is another 41. There is another glory of the Sunne and another glory of the Moone and another glory of the starres for one starre differeth from another starre in glory Explicatiō Here as we may see the varietie of Gods most excellent wisedome and the infinitenes of his almighty power do shine forth very clearly both in the earthly and also in the heauenly creatures the which he hath created made at the first and the which also he hitherto preserueth maintaineth still in their seuerall kindes The earthly as we see in the 39. verse and both the earthly and heauenly in an vnequall condition and degree verses 40.41 Now after the possibility of the resurrection of the body and that also in a manner very farre differing from their present estate declared by the differing instances of the former similitudes or examples the Apostle doth henceforth applie the same instances or examples to expresse the matter in hand and saith Euen so is the resurrection that is to say greatly differing from that estate wherein the bodies were before they fell downe to the graue And hee proceedeth to shew further wherein that difference consisteth First in three particular properties and then more generally in their estate more entirely and totally considered But let vs heare the Apostle himselfe speake And first concerning the three differing or rather contrary properties or qualities in the differing estate of the body Question What is that which he saith to this purpose Answer He maketh the application of the former instances or similitudes and examples of the other creatures in these words verses 42.43 42. So also saith the Apostle is the resurrection of the dead The body is sowen in corruption and is raised in incorruption 43. It is sowen in dishonour and is raised in glory it is sowen in weakenes and is raised in power Explicatiō These contrary qualities of one and the same body doe expresse the difference to be as great as possibly may be in the one estate from the other though the substance of the body is to be one and the same in either state and condition How our bodies are for their present estate corrupt vile and fraile we haue euery one of vs sensible experience but what the incorruption glory and firme and able constitution of them shall be free from all diseases c at the resurrection and thenceforth for euer wee shall not throughly discerne till God vouchsafe to make vs partakers of them Neuerthelesse this we know and it may well satisfie vs that our bodies shall in some measure be made like to the glorious body of our Sauiour Christ as we read Philip. 3.21 And whereas the Apostle expresseth the death of our corruptible ignominious and fraile bodies vnder the metaphore or borrowed speech of sowing he doth it to note that our bodies shall not be vtterly extinguished by death like as our Sauiour speaketh of his death vnder the similitude of the wheat corne falling into the earth dying and so bringing forth much fruit as we read Ioh. 12.24 Like as also to the same end death it selfe which falleth vpō the bodies of the faithfull is compared to a sleepe as it followeth in our text afterward Such therefore is the differing estate which shall be of the body at the resurrection from that which it is now expressed by three particular qualities in each estate the one of the which estates is in respect of the same qualities cleane contrarie to the other The entier and totall difference in each estate is further expressed by one more generall contrarietie as was said Question Which is that difference Answer It is contained in the former part of the 44. verse in these words of the Apostle 44. It is sowen a naturall body and it is raised a spirituall body Explication By the naturall body the Apostle vnderstandeth the estate and condition of our bodies such as it is by the common course of nature mortall and subiect to death as wee sawe euen now insomuch as the soule which ministreth life vnto it Soma psychicon doth in death leaue it Wherevpon the Apostle calleth it animale of anima the soule wherewith the body is animated as one may say so long as the body liueth Soma pneumaticon By the spirituall body he doth not meane a body without a bodily or naturall substance and beeing but a bodily substance indued with such excellent qualities as were likewise mentioned before Not so much proceeding from the soule it selfe to the body when it shall be revnited vnto it as from the holy Spirit of God the onely immediate fountaine of this spirituall estate of the body which he speaketh of So that by the Apostles description the faithfull shall at the resurrection of their bodies be in comparison rather like Angels at that time then such men as they were before that is very corrupt and vile weake and fraile c. According to that saying of our Sauiour Christ Luke 20.35.36 They that shall be counted worthie to enioy that world
set downe vnto you That is to say that from that which hath beene hitherto said for the interpretation and vse of all and euery of the Articles thereof wee may so clearely vnderstand what manner of faith that is whereby wee are iustified in the sight of God that the question of our iustification by faith may by the due consideration thereof be easily decided by vs. For we may easily perceiue that it is such a faith as is grounded wholly vpon the infallible warrant of the most holy and canonicall Scriptures of God rightly vnderstoode and not vpon any humane traditions True iustifying faith generally considered or vnwritten verities as they are called Such a faith as looketh directly to the grauous promises of God and not to those blinde incouragements and ouerweening perswasions or hopes which carnal confidence suggesteth Such a faith as yeeldeth that onely true comfort wherewith the heart of man may soundly boldly comfort and reioyce it selfe Such a faith as worketh by loue and is plentifull in all good duties both toward God and man Gal chap. 5. verse 6. Phil. chap. 1.11 In which respect it is worthily called the faith of the truth which is according to godlinesse vnder the hope of eternall life Tit. chap. 1. verses 1 2. It is no idle and dead faith such as Saint Iames doth iustly condemne chap. 2 verse 14 c. It is not a bare historicall or inwrapped saith to beleeue as the Church beleeueth nor any doubting faith as if it were good modestie so to beleeue such as the Popish Teachers deceiue the people withall It is no such faith as carnall gospellers doe make boast of and in the same their boasting feare not to turne the grace of God into wantonnesse Finally it is no such faith as is void of the power of godlinesse Wherevpon also it likewise followeth that he is no true Christian whosoeuer hee be that hath such a kinde of idle historicall inwrapped or doubting faith Neither is the carnall or loose worshipper any true or kindely and faithfull worshipper of God but onely such as be very carefull to glorifie God and to dispose of all their waies aright in obedience to all the lawes and commandements of God According as God himselfe hath solemnly determined this matter in the 50. Psalme namely in the last verse of the Psalme speaking thus by his holy Prophet He that offereth praise shall glorifie me and to him that disposeth his waie aright I will shew the saluation of God Such as will truely serue and please God must worship him seriously and in good earnest They must also be constant or else all former labour is lost The true faithfull Christian continuing constant must therewith also encrease For as we reade Rom 1.16 17. The Gospel is the power of God to saluation c. whereby the righteousnesse of God is reuealed from faith to faith And therefore it is that the same Apostle maketh his prayer for the Thessalonians 2. Epist chap. 1.11 that God would make them worthie of his calling and fulfill all the good pleasure of his goodnesse and the worke of faith with power That the name of our Lord Iesus Christ may be glorified in them and they in him according to the grace of our God and of the Lord Iesus Christ Reade also Ephes 4 verse 11 12 13 c. And the Apostle Peter 2. Epist 3.18 Grow in grace and in the knowledge of our Lord and Sauiour Iesus Christ to him be glory for euer and euer Amen Moreouer this we must know that albeit faith is of a working nature yet to speake properly it doth not iustifie by works but onely in that it apprehendeth Christ whom God hath made the Lord our righteousnesse yea to be euen all in all vnto vs and for vs. 1. Cor. 1.30 and Colos 2.9 10. Wherevpon it is that the Apostle Paul often affirmeth yea that he plentifully and strongly disputeth and proueth that our iustification is of the free grace mercy of God namely in his Epistles written to the Romans and to the Galatians So that faith it selfe hath no power to iustifie otherwise then as an instrumentall cause and that also by the meere grace of God which inableth it to apprehend and lay hold vpon our Sauiour Christ and his righteousnesse Neither hath it any power at all to worke but through the sanctification of the holy Ghost And both of these powers also are diligently to be distinguished For as both the fire and the Sunne haue their double force that is to giue light and to make warme yet doe they neither warme by their light nor giue light by their warmth so albeit faith doth inlighten the mind to behold the fauour grace of God in Christ Iesus also inflameth the heart to be zealous of all good workes to the glory of God yet doth it no more iustifie by working then fire or the Sunne do burne by that light which they giue Yea and to speake more properly it is God onely who iustifieth sinners as the alone efficient cause and fountaine of iustification and that euen through his meere grace in that he forgiueth their sinnes for Iesus Christs sake and imputeth his righteousnesse vnto them Rom. 3.24 25 26 27 28. And 2. Cor. 5.21 as was said before As for works of obedience they are fruits onely declaring the truth of that faith which iustifieth And so is the Apostle Iames to be vnderstood as hath beene shewed more at large in the beginning of this part of our Treasurie Finally it may well be obserued that when we speake generally of iustification by faith wee may vnderstand iustification to be a generall fruit of beleeuing the whole doctrine of saluation contained in all the Articles of our beliefe as well concerning God the Father and the holy Ghost as the Sonne c. without neglect of any of them though with a special respect and relying vpon the sufferings and death of our Sauiour Christ These are the things which I thought good to adde vnto all former particulars for a generall conclusion of the whole doctrine of our christian beliefe Now God of his infinite mercy make vs truly wise with all his Saints and elect children vnto our eternall saluation in the right vnderstanding beleeuing and obeying of the great mysterie of Godlinesse in Iesus Christ our Lord. To whom with the Father and the holy Ghost one true and eternall God be all praise honour and glory both now and for euer and euer Amen FINIS Verses Eucharisticall or of thanksgiuing to the honour and praise of our most gratious good God THe Gospel is a Iewell rare And hidden from our sight Gospel This present worke a key it is To bring it vnto light Faith is the hand whose proper t' is Thereon to lay sure hold Faith Iustification This book this hand doth guide vnto This pretious pearle of gold And by this Faith which holdeth it Made iust and sau'd we be This