God for euer and euer And therefore that knowing our selues to be once deliuered by our Sauiour wee doe thenceforth generally renounce all vngodlines and wicked lusts that is to say all our sinne and wickednes which our Sauiour suffered for on our behalfe This generall doctrine may profitably be illustrated by some particular sins which the sufferings and death of our Sauiour ought in speciall manner to moue vs to forsake Question Which therefore may some of them be Answer To speake more particularly the due meditation of the sufferings and death of our Sauiour must needes be as a most strong engine to make a notable battery yea to worke the ouerthrow of all pride and vaine glory and of the inordinate loue of the profits pleasures and honours of this world the which doe naturally and through the suggestions of the Diuel mightily rule and reigne in our wicked hearts ExplicatioÌ„ proofe They do soe indeed Yet the power and death of our Sauiour is more mighty in the hearts of true beleeuers to suppresse and destroy them then our own naturall corruption and the tentations of the diuell are to continue and vphold them in the strength of their dominion For who can be prowd of himselfe if hee doe duly bethinke himselfe after what manner it was necessary for the Sonne of God to abase himselfe for vs or else vile and wretched sinners that we are we must haue perished in the most base filth of our sinnes for euer And who louing Christ that died for him can immoderately affect the world and the things thereof when he seeth by daily experience that the world and all things therein are vnkindly aduersly bent against him Loue not the world therefore saith St. Iohn nor the things that are in the world c. 1. ep 2.15.16 Thus much for a taste of those euills which the meditation of the sufferings and death of our Sauiour doe call vs from Question NOw which are the good things which they moue vs vnto and call for at our hands Answer The due meditatioÌ„ of the sufferings death of our Sauiour teacheth requireth of vs not onely to denie vngodlines and worldly lustes as hath beene alreadie answered but also that we liue soberly and iustly and godly in this present world So in deede we reade Tit. 2. verses 11.12.13.14.15 For saith the Apostle the grace of God which bringeth saluation to all men hath appeared What grace Explication and proofe Euen the most free fauour mercie of God in giuing his onely Sonne our Lord Iesus Christ to the death for vs. This grace as the Apostle addeth teacheth vs not onely to denie vngodlines and worldly lustes but also that we should liue first soberly that is with good moderation touching the vse of those worldly blessings which God hath blessed vs withall secondly righteously that is in yeelding to all and euery one that which of right belongeth vnto them for the comfort of their life thirdly that wee should liue godlily that is with a religious and holy regard to obey and please God in all things specially in the duties of his diuine worship and spirituall seruice Looking as the Apostle addeth yet further for the blessed hope and appearing of the glory of the mighty God and of our Lord Iesus Christ who gaue himselfe for vs that he might redeeme vs from all iniquitie and purge vs to be a peculiar people vnto himselfe zealous of good works These things saith the Apostle teach and exhort and rebuke with all authoritie And that by good reason euen from this most weightie consideration of the death of the Sonne of God our Sauiour to redeeme vs. A learned Interpreter speaking of these three words of the Apostle Soberly iustly godly he moueth to the carefull regard of them in these two verses following in Latine Haec tria perpetuó meditare aduerbia Pauli Haec tria sint vitae regula sancta tuae The which we may english thus Three words of Saint Paul in minde see thou beare Sober iust godly lifes good rule they are For the proofe of the same duties belonging to the consideration of the sufferings death and blood-shed of our Sauiour vpon the crosse reade that notable exhortation of the Apostle Peter 1. Ep. chap. 1. ver 13. c. Wherefore gird vp the loines of your mindes and be sober c. As obedient children not fashioning your selues to the former lustes of your ignorance But as he which hath called you is holy so be ye holy in all manner of conuersation c. Knowing that ye were not redeemed with corruptible things as siluer and gold from your vaine conuersation receiued by the traditions of the Fathers But with the pretious blood of Christ as of a Lambe vndefiled and without spot c. And ver 2. of the same chapter as we should haue saide before thâ— faithfull are said to be elect according to the foreknowledge of God the Father vnto sanctification of the Spirit through the obedience aâ—d sprinkling of the blood of Iesus Christ. And chap. 2. verses 24.25 Christ his owne selfe did beare our sinnes in his body on the tree that we being deliuered from sinne should liue in rightâ—ousnes c. And afterward againe chap. 4.1.2 Forasmuch then as Christ hath suffered for vs in the flesh arme your selues likewise with the same minde which is that he which hath suffered iâ— the flesh hath ceased from sinne That he henceforth should liue as much time as remaineth in tâ—e flesh not after the lustes of men but after the will of God This care of pleasing God in leading a righteous and holy life is saide to be the end of our redemption Luke chap. 1. verses 74.75 And so wee reade also 1. Cor. 6.19.20 Know ye not that your body is the temple of the holy Ghost who is in you whom ye haue of God and ye are not your owne For ye aâ—e bought for a price therefore glorifie ye God in your body and in your Spirit for they are Gods But how shall we glorifie God if we lâ—ue in sinne Read also Ephes chap. 4.32 Be ye curteous one to another and tender hearted forgiuing one another euen as God for Christes sake forgaue you And chap. 5.1.2 Be ye therefore followers of God as deare children and walke in loue euen as Christ hath loued vs and hath giuen himselfe for vs to be an offering and a sacrifice of sweete smelling sauour to God Likewise Colos 3.12.13.14 And Phil. 2.1 c. Moreouer for our chearefull reuerend and zealous worshipping of God froÌ„ the force of this argument read Reuel ch 5.9 c. And Ps 22. from the 23. verse c. after a prophesie of the sufferings of our Sauiour Whereunto also may be referred all those propheticall exhortations in many Psalmes following one another from the 95. to the. 101. For all reioycing is grounded vpon this that our Lord Iesus Christ hath dyed for vs and by his death
of honour chaines bracelets c. to the dignitie of being the Sonnes and daughters of the most high God and heires of his heauenly kingdome What is this present life which is but as a vapoure full of all labour and sorrowe c. to this euerlasting and most blessed life Let vs read the book of the Preacher with due attention and we shal confesse with king Salomon that it is so Read also Mat 6 19. c. where our Sauiour who is greater then king Salomon telleth vs that the moth and cancker doe fret and consume al earthly treasures and therefore counselleth vs with most wise counsell to lay vp treasures for our selues in heauen that our hearts may be fixed there Reade also Luke 12.32.33.34 And chap 16 8 9. Make yee friendes saith our Sauiour of the riches of iniquitie c. And Iohn 6 27. Labour not for the meate which perisheth but for the meate which endureth to euerlasting life which the Sonne of man will giue vnto you for him hath God the Father sealed To the which purpose consider also and meditate diligently vpon the example of Saint Paul Philip 3 7. c and verses 20.21 And vpon the example of Moses Heb 11.24 c. And vpon that instruction which Saint Paul giueth Timotheus 2. Ep chap 2 verses 1.2 c. to the end of the 13. verse And secondly for the proofe of the second branch of the answer the same examples may likewise well serue Consider furthermore the often exhortations contained in the holy Scriptures where this chiefe benefite of euerlasting life is vsed for a chiefe reason to moue euery estate and condition of the seruants of God both rich and poore magistrate and minister of the word c. to the duties both of their seuerall callings and also to those that belong to them in common in that they are Christians As for example Gal chap 6. verses 7.8 9.10 Be not deceiued saith the holy Apostle God is not mocked for whatsoeuer a man soweth that shall he also reape For he that soweth to his fleshe shall of the fleshe reape corruption but hee that soweth to the Spirit shall of the Spirit reape life euerlasting Let vs not therefore bee wearie of wel-doing for in due season wee shall reape if wee faint not While therefore wee haue time let vs doe good to all men but specially to them that are of the houshold of faith And 1. Tim chap 6. verses 17 18.19 Charge them that are rich in this world c. that they doe good and be rich in good workes and readie to distribute and communicate Laying vp in store for themselues a good foundation against the time to come that they may obtaine eternall life And touching the dutie of Ministers of the Gospell Reade 1. Pet 5.1.2.3.4 The Elders which are among you I beseech who am also an Elder and a witnes of the sufferings of Christ and also a partaker of the glory that shall be reuealed Feede the flocke of God c. And when the chiefe shepheard shall appeare ye shall receiue an incorruptible crowne of glory And 1 Tim 6.12 Fight the good fight of faith saith Saint Paul to Timotheus lay thou hold of eternall life wherevnto thou art also called c. Now more generally concerning all Christians read 1. Thes 5.8.9.10 c. Let vs which are of the day be sober c. For God hath not appointed vs vnto wrath but to obtaine saluation by the meanes of our Lord Iesus Christ who died for vs c. Wherefore exhort ye one another c. Read also Titus 2 11. c. The grace of God which bringeth saluation vnto all men hath appeared And teacheth vs that we should denie vngodlines c. And 1. Iohn chap 3 verse 3. Euery man that hath this hope purgeth himselfe c. And in the Epistle of Iude verses 20.21 Beloued edifie your selues c. looking for the mercie of our Lord Iesus Christ to eternall life From these and such like places of holy Scripture we see plainly what ought to be the scope of euery mans naturall life and of all the studies and actions thereof and that euen because God hath ordained vs to this euerlasting life And not without very iust weighty reasō seeing as was touched before if we looke to haue our enterance and eternal abiding in the kingdome of glory we must of necessitie haue first of all an enterance and some continuance also and proceeding in the duties of the kingdome of grace And that euen from the first time of our calling so long as God shall of his goodnes prolong our liues Read Eccles 12 1. c. Remember thy Creator in the dayes of thy youth c. And Luke 13. verse 24. Striue to enter in at the straite gate c Heb 3 12.13 14. And 2. Pet chap 2. verses 5.6.7 10 11. But how I pray you is this performed or minded of vs Doe we not see the cleane contrary among all sorts and estates of people Euery man almost seeketh after worldly riches and honours how mony may come merily in that they may liue in pleasures and builde their neastes on high c. Euerlasting life is the least part of the thoughts of the greatest part of all sorts of people Verie fewe studie and labour to walke in the waies of the kingdome of heauen Would to God we would better bethink our selues of the holy doctrine of the Gospel concerning the vanitie of riches the vncertaintie of life and the fearefull euent of all inordinate ioyes and endeuours after the vaine things of this transitorie world Read the parable of the secure and voluptuous rich man Luke 12 15 16. Thou foole saith our Sauiour this night wil they take away thy soule c. Read also chap 16 19. c. The rich man died and was cast downe to Hell torments And as our Sauiour saith else where What shall it profit a man to winne the whole world if he loose his soule Verily the benefite of our natural life ought to be of great weight with vs to moue vs to glorifie God the giuer of it as Psal 95 verse 6. and Ps 100. But infinitly much more ought the promise and assurance of euerlasting life to prouoke vs herevnto Thus much concerning the second branch of the answere For the proofe of the third branch read Rom 8 18. I count saith the Apostle that the afflictions of this present time are not worthy of the glory which shal bee shewed vnto vs. Likewise 2. Cor 4.16 17 18. And 1 Pet 4 12 13 14 and 19. Read also the incouragement which our Sauiour gaue vnto all his Disciples Luke 6 20 23. Blessed are ye when men hate ye c. Reioyce in that day and be glad for great is your reward in heauen Dauid hauing the promise of the kingdome of Israel waited for it with patience indured many afflictions and fought many a battell that it might be established vnto him
thus But if for our saluation he that had no sinne in himselfe neither was himselfe the dâ—bter was brought into so great straits for vs vttered this voyce whereat wee may be astonished seeing heauen and earth were shaken by it must we not needes confesse if we doe not thinke of these things day and night but continue in our wickednes nâ—t liking to be rowzed out of them that we be stoute yea more hard then the rockes themselues which doe melte at the presence of God Psal 68.9 And euen to this day doe sigh and trauell together because of the sinnes of men vntill that last day doe come Rom. 8.21 22 c. Now if so be wee will not make this vse then let vs learne another thing that is to say that insomuch as notwithstanding our Sauiour was most deare to God yet hee setting himselfe in the place of vs miserable sinners was left without all comfort yea in most heauy distresse as one forsaken of God though in the secret counsell purpose of God he remained still most dearly beloued of him therefore that albeit we also may comfort our selues that we are in our Sauiour for his sake the elect and beloued of God stil that he is so constant in his loue that he will neuer reiect any of those whom hee hath once chosen howsoeur for the present we may be very heauily afflicted either for the triall of our faith or for the chasticement of our sinne yet if any of vs waxe wanton against him he knoweth neuerthelesse how to make vs wearie of our part by withdrawing all comfort from vs in such sort that we shall find that it had been a thousand fold more happy for vs neuer to haue knowne that wicked pleasure of sinne whereby we haue beene drawen from obedience to our good God and gratious father as the example of king Dauid may sufficiently informe vs from the 51. Psalme Let therefore the extremity of the sufferings cast vpon our Sauiour for our sinnes teach vs speedily and heartily to denie sinne lest wee prouoke the Lord to cast some heauy vncomfortable corrections vpon vs in this world it may be for some longtime howsoeuer it shall please him of his most free grace and mercy to saue vs in the world to come Yea I pray ye let the consideration hereof be the more mighty to preuaile with vs because otherwise as we haue beene admonished heretofore there can be no truth of christianity in vs nor any comfort of a liuely faith of a good conscience nor any chearefulnes in the care of good duty in the sight of God Without which care al whatsoeuer may seeme to be good shall be but hypocrisie and fit for nothing but to deceiue other yea and our selues too BVt that we may haste forward to that which remaineth What dutie may we learne Question from the next speech that our Sauiour spake which as we haue seene before was this I thirst Answer As our Sauiour was more desirous to procure our saluation and that to the same end and purpose the prophesie of giuing him tarte vinegre in stead of comfortable wine might be fulfilled then he was of slâ—king his owne thirst though it was no doubt at this time most sharpe and extreame so it is our dutiâ— as wee may well informe our selues from hence that we for our parts ought more earnestly to seeke after the knowledge and faith of him then after any thing else whether meate or drinke or whatsoeuer beside in the time of our greatest neede thereof ExplicatioÌ„ proofe Iâ— standeth with good reason that it should be so insomuch as our Sauiour apprâ—hended of vs by faith is not onely the most perfit foode of our soules but also for our bodies to preserue them both to euerlasting life As our Sauiour himselfe teacheth Iohn 6. verse â—7 and for the same cause exhorteth that his Disciples would be more carefull to lâ—bour after that meate which endureth to euerlasting life then after the perishing foode of this transitory life And in the 5. chapter of Matthew verse 6. hee pronounceth those blessed who doe hunger and thirst after righteousnesse and promiseth that they shall be satisfied We ought therefore in our desire and longing after our Lord Iesus Christ to be with Dauid like the hart that is most earnestly panting after him as the â—iuers of water Ps 4â— 1 And like as if we were in a barren drie la d without water vntill we haue found him accoâ—ding to that which we reade Psal 6â— 1 and 143.6 yea though wee had neuer so great suâ—ficiency of all corporall foode For hee onely is the fountaine of those liuing waters whâ—reby refreshing to eternall life is to be found Iohn 4. verses 10.13.14 and ch 7.37.38 Reade also Isai ch 12.3 and ch 5â— 1 2 3. Thus we see what duâ—y may aptly be required of vs in respect of that thirst which our Sauiour had after ouâ— saluation more then after his owne refreshing hee refusing and forgetting to drinke in his greatest thirst till all things should be fulfilled yea euen that which was foretold concerning this his last vncâ—mfortable draught Question And are we not likewise to learne some good and profitable lesson from this thâ—t our Saâ—iour receiued and drunke this vinegre that is sower drinke to the end the holy Scripture might be fulfilled rather then this thirst quenched which surely the sharpe vinegre was vnmeete to doe Answer Yes we may learne further hereby that it is our dutie to accept of those succoures which the Lord offereth vnto vs whether by his owne hand more gratiously or otherwise by such instruments as it pleaseth him to vse though they of their euill disposition deale nothing so kindely by vs as they ought to doe Explication proofe It is so indeed For we ought rather to consider the prouidence of God therein for our triall and in that respect to be patient as our Sauiour was then impatiently to exclaime against the vnkinde dealing of the wicked though in stead of reâ—ieuing vs they doe rather augment and increase our griefe But as touching our selues if it be so The Duties in respect of his death that we are in the time of the affliction of any of the seruants of God in case or estate to doe them any good we must contrary to the practise of these wicked ones yeelde both God and his children the iuyce of the sweete grape and not of that which is sowre and wilde That is to say we must yeelde the fruites of such a kinde and dutifull affection as may stand best with the good pleasure of God and as may be most comfortable to such as belong vnto him Farre ought our hearts to be from minding our haÌ„ds from doing that which should in the least respect be grieuous to the Lord as the Iewes are blamed to doe Isai chap. 5. verses 4 7 c. or that which should faile the
of God But when we affirme that we are iustified onely by faith in such sense as hath bene expressed our meaning is not to exclude the care practise of any good work in those that are so iustified but rather by the magnifying of the grace of God to prouoke our selues others so much the more earnestly to the studie performance of al obedience for declaratiō of our true thankfulnes to God And for many other weightie causes to wit for the assuring vnto our selues the truth of our owne faith the certaintie of our election for the quiet peace of our cōsciēces also for the good exāple of others that they seeing our good works may be moued to glorifie the name of God our heauenly father lest otherwise we should imbolden any to speake euil of the Gospel or at the least grieue the rest of the brethren if we should be vnfruitful in good works c. We teach also as we haue learned out of the word of God that the faithfull seruants of God truly iustified are likewise truly sanctified yea so as through the renewment regeneratiō of the H. Ghost they haue a certaine measure of true inherent practike righteousnes in dying to sin the actions thereof in liuing to righteousnes all the good outward works fruites of the same And therefore are they vsually in the holy Scriptures described by this as by a speciall propertie that they loue righteousnes and that they are such as followe righteousnes c. So that in comparison of the vnfaithfull wicked whether more open loose transgressors or more close counterfet hipocrites they may truly be iustified that is preferred approued for righteous aboue them according as Saul was conuict euen in his own cōscience that Dauid was more righteous then himself Yea so are they renewed sanctified by the holy ghost that they are truly indeed accounted righteous inchoately in part euen before God who hath giuen them truth in their inward parts according as the holy Scriptures doe not in vaine call Noah Lot Iob and many other Iust men fearing God eschuing euill c. Gen. 7 1.2 Pet. 2 7 8. Iob. ch 1 ver 1 8. Ezek. 14 20. Luke 1 6 ch 2 25. In which respect we may truly vse the words of the Apo. Iames and say that they were all iustified by their workes that is declared to be righteous indeed in some measure of truth not in shew appearance only According also as it is said by our Sa Chr in the Gospell By thy words thou shalt be iustified and by thy words thou shalt be condemned that is it shall hereby be iustly discerned of men what manner of one thou art how thou art among them to be accounted esteemed Mat. 12 37. And as we read 1. Iohn 3 7. He that doth righteousnes is righteous to wit he is righteous indeed in truth though not perfectly righteous as he had taught before in that he wrot thus If wee say we haue no sin We deceiue our selues the truth is not in vs. Thus we doe not deny but plainely affirme that all true beleeuers iustified by faith haue as an effect thereof a generall care and practise of righteousnes begun in them though neuer perfected here in this life Neither yet do we deny but that through the same grace of God the sanctification of his holy spirit which he giueth vnto them the faithfull seruants of God may so vprightly behaue themselues toward men specially in some particular action yea in the generall intention purpose of their heart that they may truly professe that they are for any thing that men may charge them with as cleare as the child borne but yesterday Like as Dauid protesteth concerning his loiall heart toward king Saul altogether free from intending any traiterous conspiracy against him as Ps 7 3 4 5 Ps 131 2. Where he compareth himself to a yong child in respect of his innocency in that matter According also to that of our Sa. Christ Mat. 18 1 that we must all of vs as yong children be voide of pride ambition or else we cannot enter into the kingdome of heauen Like also as the Prophet Samuel cleareth himselfe as touching his vprightnes in gouernment and is iustified of the people 1 Sam. ch 12. And Paul Act. 20 33 c. And as Moses appealeth to God Num. chap. 16 15. Yea so may the seruants of God through his grace behaue thēselues in duties more directly respecting his own diuine maiestie that they may truly protest in his sight that they haue serued him in truth of heart as K. Hezekiah for his part protesteth in a good conscience Isay 38 3. And that they doe vnfeinedly loue the Lord as Peter protested Ioh. 21.17 Thou knowest Lord that I loue thee And Dauid Ps 18 1 and 116 1. And specially in some one action may they by the speciall grace of GOD so behaue themselues that they may in speciall manner bee iustified that is not onely bee allowed and approued but more then ordinarily commended therein as we haue the zealous act of Phineas set forth vnto vs for a notable example in that he executing the Lords iudgement vpon the adulterous Israelite and the Midianitish harlot it was accounted to him for righteousnes from generation to generation so pleasing was it vnto the Lord Numb 25 10 11 12 13 13 14 15 and Psal 106 30 31. According also to that which our Sauiour Christ saith of the woman in the Gospell who of singular loue toward him powred a boxe of very costly ointment vpon him Verily saith he wheresoeuer this Gospell shal be preached throughout all the world there shall also this that she hath done be spoken of for a memoriall of her Mat. 26 13. Thus we deny not but willingly grant that the faithful seruants of God haue their righteousnes in truth veritie through the sanctification of the spirit of God both infused or rather inspired and euen inherent in them and also actually flowing from them in the actions and duties of true righteousnes so that God himselfe being iudge and approuing the worke of his owne spirit they are found of him truly worthy to be preferred before the wicked yea to be receiued into his heauenly kingdome when they shall iustly be shut out and condemned to Hell for euer as we read Matt. 25 31 c. But with all we doe no lesse truly constantly affirme Isay 64.6 We are all as an vncleane thing or person to wit as a leaper And all our righteousnes is as a clout to be cast out of sight or nought worth c. Read also Exod. 28 38 Phillip 3 8 9. that all this their righteousnes is onely by fauour and mercy accepted of God with allowance from the throne of his grace as a fruit of their perfect iustification by faith in Christ through
milke of the word 1. Peter 2 verses 2.3 Read also Hebrewes 5.12.13.14 and 1 Corinthians 3.1.2.3 By this spirituall foode the inward man is renued daily though the outward man be daily decaying Read also Ephesians 4.11.12.13.14.15.16 Thus we must vse the same meanes for our continuall increase in knowledge faith and repentance both for wisdom practise and also for cōsort and strength all the daies of our liues the same meanes I say wherby God vouchsafed to giue vs grace to make our beginnings in the same The Practise of Repentāce Vnto the which care as was answered in the last place the holy Ghost will comfort and strengthen all that be his so that they may say with the holy Prophet Psal 42.5 c. Why art thou cast downe ó my soule and vnquiet within me Wait thou on God For I shall yet giue him thankes for the helpe of his presence And for this cause our Sauiour Christ calleth the holy Ghost by the name of a most gratious comforter or incourager Iohn Chapters 14.15 16. HEtherto of the doctrine of Repentance yea of the whole worke of our regeneration and sanctification From the examination and declaration whereof it may be perceiued that albeit there is little or no difference betwixt our sanctification and regeneration in so much as we may truly say that our regeneration is no other grace but that whereby we are wholly sanctified and set apart vnto God from the sinfull corruption of our naturall birth and the euil fruites thereof to serue God in our whole man both bodie soule and spirit yet there is some difference or distinction to be put betwixt our regeneration or sanctification generally taken and repentance I would haue you therefore shewe in this our issue of this doctrine what that difference is Question What I pray you haue you learned that this difference is Answere First I haue learned that regeneration is more generall then repentance comprehending Faith as well as repentance yea and knowledge also the forerunner of them both Explication and proofe You haue learned that which the truth it self teacheth For so our Sauiour Christ instructing Nicodemus in the true knowledge faith repentance of the Gospel Ioh. chap. 3. includeth all vnder regeneration or new birth As also the Apostle Paul doth 2. Cor. 5.17 saying If any man be in Christ let him be a new creature And Gal. 6.15 In Christ Iesus neither doth circumcision auaile any thing nor vncircumcision but a new creature Regeneration therefore and repentance differ as the part from the whole or as the speciall from the more generall or as the effect differeth from the cause Question What other difference may there be Answere A second difference may be this that the worke of regeneration to speake properly is but one entire action once onely wrought euen as wee are but once naturally borne whereunto also Baptisme the Seale of our regeneration answereth in that being once baptized we are neuer to be baptized againe But repentance is not onely a continued but also a multiplied and increased grace and action in the seuerall parts and in the whole practise of it Explicatiō and proofe It is true so that we may say Regeneration doth properly note the first change of the naturall man whereby is inspired as it were the whole and entire seede of godlines though it doe but by little and little vtter it selfe by reason of the contrarie lusting that is in our flesh like as by naturall birth we haue the seede of all sinne in vs howsoeuer it doe not all at once breake forth by reason that it is restrained and holden in and as it were chayned by the secret hand of God Yet so as wee denie not but regeneration also may be said to increase in respect of the particular and seuerall parts or graces thereof knowledge faith repentance c. according to the increases which it pleaseth the Lord from time to time to giue vnto it And thus be it spoken of the doctrine of the Gospell in generall concerning faith and repentance A briefe summe of the doctrine of the Gospell The doctrine of the Gospel dispersed through the holy scriptures Question NOw in what place of the holy scriptures is the Gospel conteined Answere It is dispersed through the whole bodie of them from the 15. verse of the third chapter of Genesis to the verie end of the Reuelation as it were the veynes sinewes or rather as the blood and life yea as the euerliuing soule and spirit of them but it is expressed and opened most fully and cleerly in the writings of the new Testament Explicatiō proofe It is so indeed For though as our Sauiour Christ saith the bookes of Moses and of all other the holie Prophets do testifie of him Iohn cha 5.39.46 Read also Acts 3.21.24 chap. 10.43 To him giue all the Prophets witnesse that all that beleeue in him shall receiue remission of sinnes And 1. Pet. 1.10.11.12 And Reue. cha 10.7 And ch 14.6 where the Gospell thus testified from the beginning is by the holie Angell called an euerlasting Gospell So that the Gospell may not vnfitly be compared to the riuer of the garden of Eden which diuided it selfe into all quarters round about it compassing farre and neere Gen. 2.10 c. Neuerthelesse as you haue further answered it is most fully and most cleerly opened by the holie Euangelists Apostles of our Lord Iesus Christ in the bookes of the new Testament according to that we reade Ro. 16.25.26 And Ephe. ch 3.1.2.3.4 And 1. Pet. 1.12 Matth 13.16.17 Blessed are your eyes saith our Sauiour Christ to his Disciples for they see your eares for they heare For verily I say vnto you that many Prophets righteous men haue desired to see those thinges which ye see and haue not seene them and to heare those things which ye heare and haue not heard them From these holie Scriptures are we therfore to learne and beleeue the whole doctrine of the Gospell euen as it is in them recorded from the verie first beginning to the ende and conclusion of them But herewithall let vs consider further that partly for help of memory and partly for consent in professiō of the doctrine of the Gospel the same doctrine concerning faith hath bin by some excellent holy Ministers of the word euen from the time of the primitiue Churches gathered into as short a summe as might be out of the bookes both of the old new Testament The which summe so briefly comprised is cōmonly called the Apostles Creed because for the most part it is gathered out of their writings or else it is called the Articles of our belief because the chief points of faith are cōtained in it Of this sum of the doctrine of faith intend we henceforth by the grace of God to enquire And afterward if so it shall further please him of the doctrine of the Sacraments of the
aduersitie so as they might seeme to be of all other most miserable Outward prosperitie is then onely a testimony of Gods loue wheâ— as King Salomon saith God giueth wisedome with an inheritance that is when he giueth grace to vse it soberly and in the right godly manner Neither is adâ—ersity a token of hatred but of loue toward all such as bâ—are it patiently For vn o such God offereth himselfe as vnto child en as the Apostle tâ—acheth vs Heb. 12.7 c. Finally for the answer of th s obâ—ection it is euident in the sight of all the world that according as it seemeth good in the eyes of God he giueth some of his seruants euen the richeâ— and lawfull and honest pleâ—sures of this lifâ— as well as the comfort and possession of the graces of his heauenly kingdomâ— But that we may come to answer some other obiections what should be the reason that euen touching some of those which we speake of though it be but a small summe yet God doth take away from some of them euen that which hee had before giuen or rather onely lent vnto them for a time For of rich he doth within a shorttime make them poore and from honour hee bringeth them by and by downe to a low state and degree againe And this may seeme to be more grieuous to such then if they had neuer beene so inriched and aduanced but had remained alwaies in a meane and poore condition of life How therefore may Gods tender and fatherlie care be discerned of vs Question through the thicke mist of this so darke a clowd Answere God in his fatherly prouidence most wiselie fore-seeth that the continuance of the worldly prosperitie of such would in time proue hurtfull vnto them and therefore he doth or while remoue worldly riches honour froÌ„ his dearest children lest their minds should be lifted vp corrupted by them so carried away withdrawne from him and from the due care of seeking after their owne true heauenlie treasure and honour ExplicatioÌ„ and proofe So it is indeede For as our Sauiour Christ teacheth vs Matth. 13.23 the thornie cares of this world and the deceitfulnes of riches do choake the wordâ— and make many vnfruitfull touching the kingdome of God Reade also Psa 30.6 In my prosperity saith the Princely Prophet Dauid I said I shall neuer be moued His meaning is that he grew shortly to vaine confidence by reason of his riches and power c. Wherefore God as he saith further did hide his face so that he was troubled and learned thereby that it was continually necessary for him to seeke vnto God by prayer and to make him his onely stay And therefore also Psalm 119.71 it is worthily said It is good for me that I haue been afflicted that I may learne thy statutes For as we reade before verse 67. Before I was afflicted I went astray but now I keepe thy word God verily hath very many notable and worthy lessons to teach his schollers by afflictions the which they neither would nor could euer learne so wel in continuall prosperity namely to be meeke and patient to deny themselues to contemne the vanity of this present euill world to long earnestly after the kingdome of heauen c. He doth it also to manifest the faith and sundry other graces wherewith he hath alreadie indued and furnished his seruants the triall whereof bringeth vnto them more excellent aduantage then all corruptible gold neuer so perfectly fined could aforde 1. Pet. 1.7 Rom. 5.3 4 5. and Iames chap. 1. verses 3 4. and verse 12. Moreouer by the constancie of the stronger in their trialls God doth prepare and strengthen the faith of the weaker against the time of their like pretious trialls while they doe behold the constant faith and patience of those that haue gone before them Finally as our Sauiour Christ assureth vs Whosoeuer shall loose house or brethren or sisters or father or mother or wife or children or lands for the sake of Christ and his Gospel hee shall receiue a hundreth fold now at this present to wit inward peace of conscience with ioy in the holy Ghost c. and in the world to come eternall life Marke chap. 10 â—8 c. Question But some peraduenture will demand of vs yet further and aske Why should God take away these outward blessings of his from some of his children and not from other What may we answer to this demand Answere This maketh the holy prouidence of God our heauenly father so much the more cleare and manifest and the excellencie of his diuine wisedome to shine forth so much the more brightly by how much he doeth more particularly dispose both of all things also of all persons as may be best for euery one And as touching our own selues wee must take diligent heed that howsoeuer it pleaseth God to deare more bounteously in the constant vpholding of the prosperous estate of any other in respect of this world then with vs that our eye be not euill and enuious because our God is good and mercifull So any other in respect of this world then with vs that our eye be not euil and enuious because our God is good and mercifull ExplicatioÌ„ and proofe So in deede doth our Sauiour Christ teach vs Matth 20.15 Yea the holy Scriptures doe often renewe this lesson vnto vs that wee should not enuie or grudge at the prosperity of any no not of the wicked As Psalme 37.1 Pâ—ou chapt 23. 17. and chapt 24. 1. and verse 19. Of the which instruction there is certes euerie way very great reason First in respect of the wickednesse and vtter vnlawfulnes of enuie it selfe the which proceedeth from the Diuel and maketh those who giue themselues ouer vnto it verie like vnto him according to that Matth 13.28 where our Sauiour Christ noteth out the Deuil by the name of the enuious man Secondly there is great reason in respect of the state and condition of the wicked euen in the middest of their wealth the which beeing duely considered is rather to be pittied yea euen in this that their portion of pleasures is onely in this life and then followe most wofull paines and tormentes for euer Psal 17.14 and Psal 49 12 13 14. and 73.18.19.20 And Luke ch 16. 25. Now therfore if we may not enuie the prosperity of the wicked much lesse may we enuie at the prosperitie of the godlie Bâ—t contrariwise it is our dutie to reioice and to blesse and praise our most good and gratious God for it Thirdly the reason against enuie is great euen in regard of our selues whose estate is infinitelie more happie and blessed yea in our greatest affliction that may be then theirs is or can be in their greatest worldlie pompe and felicitie As is euident from the testimonie of the Spirite of God Matth 5.11.12 Luke 26.24 25 26. Iames 1. verses 2.12 Fourthlie the reason against this sinne is most
accordeth our Sauiour himselfe For he saith by and by vnto her I am he that speaketh to thee Iohn cha 4. verse 19. and 25 26. Thus then it is plaine that our Sauiour Christ was promised to come to be a Prophet and therevpon was of singular expectation in the Church of God * Question What promise haue you likewise that he should be an high Priest and a King vnto his Church “ Answe In the 110. Psalme there is contained a propheticall promise of both and that also with the confirmation of a diuine oath iointly together in these words I haue sworne saith the Lord and will not repent Thou art a Priest for euer after the order of Melchizedek This one proofe is so euident that it may stand in stead of manie For the order of Melchizedeks priesthood doth plainely expresse Kingly order seeing he was both a King ExplicatioÌ„ proofe and a Priest Gen. 14.18 and Heb. 7.1 2 3. and verses 1â— 16 17 18 19 20 21. Read also Zech. chap. 6. verses 12 13. Hee shall rule vpon his throne and he shall be a Priest vpon his throne The like propheticall promise vpon oath is recorded concerning his Kingly dignitie and power Psalm 89.3.4 and verses 27 33 36 37. Reade also Ier. 23.5 6. and chap. 30.9 and chap. 33.15.16.17 And Ezek. chap. 21. verses 25 26 27. and chap. 34.23 24 c. And Luke 1.32 33. Acts. 5.31 Of like nature to this is the dignitie and soueraigntie of Lordship which belongeth to our Sauiour Christ Question Haue we any promise that he should be Lord ouer the Church for the benefit thereof Answere The Lord whom yee seeke saith the holy Prophet Malachie chap. 3. verse 1. shall come speedily to his Temple c. Hee shall sit downe to trie and fine the siluer he shall euen fine the Sonnes of Leuie and purifie them as gold and siluer that they may bring offerings to the Lord in righteousnes Then shall the offerings of Iuda and Ierusalem be acceptable to the Lord c. ExplicatioÌ„ proofe That this prophesie containing a promise of the Lords comming to his Temple is concerning our Sauiour Christ the words of the text do make it plaine in that they make mention of Iohn Baptist that was to be his Messenger to prepare the way before him And accordingly the promised fruit and benefit thereof doth concerne the Church of Christ generally vnder the names of Iuda and Ierusalem And like to this is that of Micah chap. 5. verse 2. Out of Bethlehem shall hee come forth vnto thee that shall be ruler in Israel whose goings forth that is the effects and declaration of his Godhead haue beene from the beginning and of ancient time To wit euen as clearely manifested as the Sunne maketh it selfe manifest by the daily risings thereof The word of God is stored most plentifully with all sorts of most sweete and gratious promises touching forgiuenes of sinnes resurrection of the bodie and euerlasting life and saluation through our Lord Iesus Christ as we shall by the grace of God see more fully when we come to those Articles of our faith Generally all the promises of God are yea and Amen in our Lord Iesus Christ the Sonne of God 2. Cor. 1.19 20. And they are worthily called by the Apostle Peter most great and pretious promises 2. Epist 1.4 HEtherto of the promises The Comforts contained and as it were lapped vp in the promises are now to be inquired after and to be as it were vnfolded of vs. Question First therefore What is the comfort of this that our Sauiour in whom we beleeue is the Sonne of God Answere The comfort is this that hereby we are assured that we haue a most perfect and alsufficient Sauiour in so much as this title Sonne of God assureth vs that he is not onely man but also verie true and most gratious and almighty God ExplicatioÌ„ and proofe It is very true For from this ground it is most comfortably affirmed that Whoseuer beleeueth in him shall not perish but haue euerlasting life Iohn 3.16 c. And châ— 8.36 If the Sonne make yee free ye shall be free indeed Read also Rom. 8.3.4 and verses 38 39. And Gal. ch 2.26 and cha 4.4 5 6 7. And Iohn 1. Ep. 4.9 10. We liue through him He is the reconciliation for our sins And verse 13. Whosoeuer confesseth that Iesus is the Son of God in him dwelleth God and he in God And chap. 5. verse 5. The meaning of it Who else is he that ouer-commeth the world saith the Apostle but be who beleeueth that Iesus is the Sonne of God As though hee should say Certainely none but such can haue so great a victorie And verse 20. He is very God and eternall life Wherefore as it is in the 2. Psalme Blessed are all that trust in him The comfort of this that the Sonne of God is thus our Sauiour is infinitely aboue that comfort which the Iudges of Israel could possibly bring to the people though they did not in vaine beare the name of Sauiours among them For they deliuered them onely from the oppressions of their externall enemies and Tyrants And therein they were but onely certaine obscure types and figures of this our Sauiour who deliuereth and saueth vs out of the hands of all our enemies both the Diuell and all sorts of his destroying instruments The excellencie of the Comfort therefore is according to the excellencie of the Person aboue euerie other Sauior whether Gideon Iphtah or Sampson Dauid or Salomon or any other And that by verie good reason For great and excellent Persons giue no small gifts they are not sent to worke small exploits When they take vpon them to be mediators they procure no small fauour They will not be denied their requests that they make for their fauorites c. But heerein the fauour is most admirable that our Sauiour working from God and by his diuine grace and power the greatest saluation of all other is so desirous that we should be partakers of it that whereas wee through our rudenes and ignorance doe not esteeme of it as wee ought hee is as it were a most earnest Suter that wee would accept of it 2. Cor. 5.19 20. The exceeding greatnes of this saluation may be the better discerned if we shall seriously bend our mindes on the one side to consider the greatnes of the euills specially of sinne and that horâ—â—ble damnation and torment which is for euer due vnto it from which we are deliuered and on the other side if we will truly ponder and weigh in our mindes the greatnes of the contrarie happines and eternall glorie which our Sauiour hath aduaunced all true beleeuers vnto Verily the more those things shall be dulie thought of the more wonderfull will tâ—ey appeare to be So iustly may we in the comfort hereof reioyce in our Sauiour with the Virgin Marie and with ioy vnspeakeable and
And that againe partly while our Sauiour was tempted in the wildernes and partly after his returne And then twice by pointing of our Sauiour out by the finger at such time as he was present but much more often doth he testifie of him in his absence labouring by all meanes to magnifie and aduance our Sauiour in the hearts of his people most humbly abasing himselfe in comparison of our Sauiour that by no meanes their hearts might be hindered from the imbracing and acknowledging of him to their saluation This being the course which Iohn hath tracked by his holy ministerie let vs accordingly followe him Question And first where is his more generall and preparatorie doctrine accompanied with the Baptisme of the Gospell set down vnto vs. Answer It followeth in the aboue-named third chapter of the Euangelist Luke from the 3. verse to the 19. of the same chapter There it is very notably and most at large set downe indeede In the reading whereof specially if we call to minde the interpretation of it as we haue heard it in the ordinarie course of Preaching vpon it it cannot be but we must needs perceiue a wonderful spirit to haue bin in the seruaÌ„t of God not onely touching the Doctrine but also in respect of his most zealous accommodating and applying of it to all sorts of people as might be most fit and effectuall through the blessing of God to the conuersion of all that belonged to the Lord. Whereby also wee our selues may iustly be put in remembrance how wee ought to be prepared and to prepare our selues continually to receiue Christ into our hearts yea more and more fully to entertaine him to our owne endles comfort and saluation That is to say we may hereby clearly perceiue that we must admit the terrour of the threatenings of God to chase away our security that we must repent of our sinnes denie all opinion of our owne righteousnes and rest altogether vpon the free grace and mercie of God reuealed in our Sauiour Christ to saluation through his righteousnes and redemption Finally that we must bring such fruits as we may declare the truth of our repentance and humiliation before God euery one of vs according to the duties of our seuerall callings For so doth Iohn earnestly charge all those to whom he preached publikely and euery one of them that sought any more priuate or particular direction from him as appeareth at large by the testimonie of the Euangelist Luke in the chapter before alledged The same doctrine of Iohn Baptist recorded more largely by Saint Luke is more briefly contracted by Saint Mat chap 3. from the beginning of the chap v 1.2.7.8.9.10.11.12 And yet more briefly Marke ch 1.4.7.8 Read also Iohn ch 1. verses 6.7.8 and Act 10.37 and chap 11.16 and chap 13 24 and chap 19.4 SVch is the more generall and preparatorie doctrine of Iohn before the manifestatioÌ„ of our Sauiour Christ at his Baptisme We come now to his more particular and direct testimonies And first to that which he gaue of him at his Baptisme Question Where is that recorded Answere In the 13. and 14. verses of the 3. chapter of S. Matthew in these wordes Then came Iesus from Galile to Iordan vnto Iohn to be Baptised of him But Iohn put him backe saying I haue need to be baptised of thee and commest thou to me ExplicatioÌ„ proofe This indeede is the first more particular testimony which Iohn gaue to our Sauiour wherein he acknowledgeth as we see his incomparable dignitie Let vs proceed to the rest The next of those testimonies which we find recorded were they which Iohn gaue of our Sauiour while he was tempted of the Diuel in the wildernes whether he was led away by the holy Ghost immediately after his Baptisme as the Euangelists Mat Marke and Luke doe expresly witnesse Question Now there are two of this sort Where is the first of them set downe Answer It is set downe in the first chapter of the Euangelist Iohn verse 15. after this manner Iohn to wit Iohn the Baptist barâ— witnes of him and cried saying This was he of whom I said He that commeth after me is preferred before me for hee was before me ExplicatioÌ„ proofe Here againe doth Iohn the Baptist giue a notable testimonie to the peerles excellencie of our Sauiour Christ vnto whom all flesh ought to direct not so much the eye of their head as the eye and hand of their mind and heart that happily they may see and inioy the saluation of God which is onely to bee found in him And thus no doubt was Iohn earnest al the time that our Sauiour Christ was in the wildernes euen vntill the day before his returne out of the wildernes to the place where Iohn continued his preaching and baptizing that is to say in Bethabara beyond Iorden Iohn 1. verse 18. Now as the Euangelist Iohn sheweth in the very next verse the day next before this returne of our Sauiour Iohn the Baptist gaue an other most notable and resolute testimonie of him by occasion of an inquisition that passed vpon him by certaine Priests who were of the Pharisies and that by the authoritie of a Councill held at Ierusalem to that ende Answere Where is that notable testimonie recorded Ans It followeth in the aforesaid first chapter of the Euangelist Iohn from the 19. verse to the 2â— verse of the same Quest Which are the wordes of the Euangelist Ans 19. Then saith the Euangelist this is the record of Iohn when the Iewes sent Priestes and Leuites from Ierusalem to aske him who art thou 20 And he confessed and denied not but said plainely I am not the Christ 21. And they asked him what then Art thou Elias and he said I am not Art thou the Prophet And he answered No. 22. Then saide they vnto him what art thou that we may giue an answere to them that sent vs What saiest thou of thy selfe 23. He said I am the voice of him that crieth in the wildernes Make straite the way of the Lord as saith the Prophet Esaias 24. Noâ— they that were sent as the Euangelist saith further were of the Pharisies 25. And they asked him and saide vnto him why baptizest thou then if thou be not the Christ neither Eâ—ias nor the Prophet 2â— Iohn answered them saying I baptize with water but there is one among you whom yee knowe not 27. He it is which commeth after me who is preferred before me whose shoo-laâ—chet I am not worthy to vnloose Expliâ—atioÌ„ proofe This verily is a noâ—able testimonie indeede most resolute and wise concerning himselfe for the iustifying of his owne office and calling and most dutifull and honourable concerning our Sauiour Christ This testimonie is so much the rather to be imbraced of vs because it was giuen vpon so imperious dangerous an examination So that we may perceiue hereby that Iohn was in no doubt either of the truth which
any one of them but he may iustly be said in effect to denie them all And this is the cause why the Apostle is so earnest in the proofe of this Article But let vs heare the Apostles owne words Quest And first which are his words concerning his Apostolical authority Answ Verse 3. First of all saith he I deliuered vnto you that which I receiued how that Christ arose the third day c. Expli Here is a plaine proofe in deede from his Apostolical authoritie confirmed by the authoritie of our Sauiour Christ himselfe who put him into the office of Apostleship and deliuered vnto him the doctrine which he had preached Question In the next place which are his words of confirmation from former Scriptures Answer Verse 4. He saith to this end that he preached the resurrection of our Sauiour according to the Scriptures Explication and proofe He doth so in deede and namely in the 4. verse And he may well affirme it to be according to the Scriptures For as we haue seene in the handling of the Article of our Sauiours rising the third day from the dead that it was often prophecied of and foretolde in the olde Testament both in the booke of the Psalmes and also in other places of the holy Prophets Question Now thirdly how doth the Apostle reason by his argument of paritie or equall comparison Answer 4. To this purpose hee saith that hee had preached the resurrection according to the Scriptures as well as he had done the death and buriall of our Sauiour Explicatiō It is true And herein hee putteth the Corinthians well in minde that they ought by good reason constantly to beleeue this Article from the authority of the holy Scriptures as well as either of them And the rather also because this is as certainly confirmed by historicall testimonies of sufficient and authenticall eye-witnesses as either of the other were as the Apostle sheweth further by sixe seuerall appearances of our Sauiour after that he was risen from the dead and came out of his graue as it followeth in the text verses 5.6.7.8 Let vs heare the Apostles words Question Which are they Answer 5. He was seene of Cephas that is of Peter then of the twelue 6 After that he was seene of more then fiue hundreth brethren at once whereof manie saith the Apostle remaine vnto this present and some also are a sleepe 7. After that he was seene of Iames then of all the Apostles 8. And last of all saith S. Paul he was seene also of me as of one borne out of time Explication Here is very great euidence in deede and an vndoubted certaintie from historicall proofe touching the fulfilling of all former prophecies in this behalfe as it must needes be acknowledged And these manifold appearances of our Sauiour Christ after his resurrection were not onely so many proofes and confirmations of his owne resurrection as we haue seene more at large in the opening of that Article but they are also as many proofes and assurances to vs that if wee beleeue in our Sauiour Christ our bodies shall likewise be raised vp againe to glory at the last day as the Apostle in this place giueth vs further to vnderstand And let vs herewithall well consider also that in so much as the holy Apostle S Paul did by diligent and earnest preaching deliuer the testimonie of the witnesses here mentioned concerning the sundrie and often appearances of our Sauiour after that he was risen that therefore they are to be esteemed of necessarie vse and profit that they should be preached and accordingly that all whatsoeuer diligence and care which is vsed both in preaching and hearing and studying of them is so authorised by the holy Apostle that we neede not account our former labour therein to be repented of but rather that wee are greatly to blesse and praise God with all our hearts for his gratious direction and assistance therein that we ought to haue often recourse to the same doctrine and to be as readie to preach and heare it againe when iust occasion shal be offered as we were before Thus much concerning the historicall warrant and confirmation of the resurrection of our Sauiour according to the propheticall predictions foretellings of the same Where this is in no wise to be neglected touching the Apostles owne testimonie which he hath giuen vnto it vpon his own certaine knowledge in that he sawe our Sauiour after his ascension which he could not haue done if hee had not beene risen againe that though he doth after his wonted manner confesse and bewaile his sinnes and vtter his vnworthines to be an Apostle yet he doth it in such sort that is with such holy skill and dexteritie that he doth so much the rather magnifie the credite of his Apostleship and of this his present testimonie by how much hee doth more highly extoll the grace of God in that he of his infinite mercie had vouchsafed to appoint him though most vnworthy to that so high an office But letting fall all comparison and leauing the matter indifferently to bee considered hee concludeth after this manner that whosoeuer were the instruments of God to Preach the doctrine which he speaketh of the Corinthians could not denie but that they had heard it preached yea so effectually that by the grace of God and blessing of his holy Spirit they were confirmed in their hearts to beleeue the vndoubted truth thereof And thus hee maketh a notable transition to the disputing of the first question Question In what wordes doth the holy Apostle contriue this artificiall part of his speech Answer 8. Last of all saith he as we reade verses 8.9 10.11 he was seene also of me as of one borne out of time 9. For I am the least of the Apostles who am not meete to bee called an Apostle because I persecuted the church of God 10. But by the grace of God I am that I am his grace which is in me is not in vaine but I laboured more aboundantly then they all yet not I but the grace of God which is with me 11. Wherefore whether it were I or they so we preach and so haue ye beleeued Explicatiō Thus then in these wordes the diuine art and skill of that holy wisedome which God gaue to his blessed Apostle is very plaine both for the vpholding of his Apostolicall credite in his vnfained abasing of himselfe and also in his most commodious transition from the ground of the question to the disputation it selfe as wee shall see further by the wordes which followe in the 12. verse Question Which are they Answer 12. Now saith Saint Paule vpon the premises if it be preached that Christ is risen from the dead how say some among ye that there is no resurrection of the dead Explicatiō Here it is plaine that the holy Apostle entereth to dispute the first question from the former ground of our Sauiours resurrection