works Neither do euill works simplie and in themselues considered condemne but rather infidelitie which is the root of all euill For to him that beleeueth Christ hath by his passion obtained forgiuenesse of all sinnes c. Read also the answere of Iohn Lambert another faithfull Martyr to the 31. Article obiected against him Good workes saith he make not a man iust but a man once iustified doth then good workes And so hath Augustine said of more ancient time that good works doe not goe before in him that is to be iustified but follow after his iustification He disputeth also that onely infidelitie is Peccatum damnans the sinne that doth vtterly cast men away Whereas faith is a generall medicine that healeth all sinne which the child of God may fall into These Christian paradoxes or strange sentences as they may seeme to be they are no other then our Sauiour Christ himselfe hath taught and namely by the similitude of a tree Mat. ch 12 33 34 35. Either make the tree good and the fruit good or else make the tree euill and the fruit thereof euill for the tree is known by his fruit O generation of vipers saith our Sa Christ to the proud Pharisies that iustified themselues made a great outward shewe of holines how can ye speake good things when ye are euill For of the aboundance of the heart the mouth speaketh A good man out of the good treasure of his heart bringeth forth good things and an euill man out of an euill treasure bringeth forth euill things Now it is faith onely which maketh a man like the good tree and infidelitie which maketh a man like the euill tree c. Wherfore well saith an other learned man Beza in his Annotations vpon the 2. Chap. of Iames. Who would euer haue thought that men could haue bene so vntoward as to say that good fruit doth make the tree good to the end they might bring in the iustification of mans own works and not rather to confesse that the tree must first bee good before it can bring forth good fruit For this verily as he truly saith is no lesse absurd foolish then if a man should be of this minde to think that the cause should come of the effect And thus insomuch as we must be iustified by faith in Christ before we can doe any good worke it followeth that neither any workes before nor any good works after can iustifie vs in the sight of God For we are herein altogether preuented by our Sauiour Christ who alone is our perfect righteousnes before God as hath bin sufficiently declared Wherein it may iustly be delightfull to euery true beleeuer to see mans workes defeated and abased that the works of our Sauiour Christ onely may be perfectly aduanced and established WHerefore that we may now at the last conclude this point of iustification by faith in Christ and also of saluation the blessed consequent therof let vs firmely assure our selues against al aduersaries of the grace of God that they contending for a meritorious righteousnes really infused and inherent in themselues and concurring with their faith the which also with them is no better then a morral vertue assenting generally to the truth of the Gospel without any particular assurance that the righteousnes and saluation of Christ is certainly theirs let vs I say assure our selues frō the former testimonies reasons out of the holy Scriptures that they are herein altogether most grosly deceiued in that they haue not learned or rather if wee speake of those that professe learning among them that they haue hardened their hearts against the euident instructions of the word of God which as wee haue seene both plainely and plentifully distinguisheth betwixt the righteousnes of works and that which is by faith yea in this doctrine of iustification doe oppose workes to faith as perfect contraries the one being of the iust God the other of sinfull man that according to nature this of grace infinitly aboue all naturall reason or power and reach that of mans proud challenge this of Gods most free gift onely proper to those whom God maketh newe creatures to himselfe by regeneration in Christ euen such to whom onely he giueth this speciall grace that in the deniall of themselues they humble themselues in themselues and reioyce onely in that righteousnes which God hath brought to light exhibited in our S C. Let vs therfore be specially wel aduised take heed that we neuer abolish true humilitie out of our hearts by mis-vnderstanding the reioicing of the Gospell as they do whosoeuer stand conceited in the merit worthines of their own workes For doubtles the magnifying of mans owne works ariseth from that proud and arrogant opinion which men haue first conceiued concerning the worthines of themselues and their owne persons how vnworthie soeuer in truth they be And whereas they would seeme to borrow the merit of their owne workes from the merit of Christ this being altogether without warrant from Christ it is to be accounted no better then a cunning shift euen a meere deuise and vizard to couer and shadow their pride withall For if they meant in good sooth to magnifie Christes merit and worthines they would according to the doctrine of Christ rest wholly and solely in the same as being most perfect and entier in it selfe Out of all question whatsoeuer is more then this it is of wicked and diuellish pride how goodly a glosse soeuer any shall put vpon it It is but poison in a glittering cup. Let it for euer suffice that our Sauiour Christ hath by his owne hand pulled off the counterfet vizard thereof as was alledged before Luk. 18. vers 9. c. where the proude Pharisie as we haue seene is reiected of God for trusting in his owne righteousnes though he pretended to be thankfull to God for those his imagined vertues whereof he boasted himselfe but the poore sorrowfull sinfull Publican is iustified before God Let popish Iusticiaries therefore following their elder brethren the Pharisies boast and glory in their own works as they lust we for our parts wil by the grace of God humble our selues with all the faithfull seruants of God in the sight of our sinnes vnworthines and reioyce only in the Lord and in the multitude of his free grace mercy only in and by our Lord Iesus Christ according to the tenure of his owne most holie word promise Isai 45.25 The whole seed of Israel shall be iustified and glorie in the Lord. According also to that 1. Cor. 1.30.31 and Ephe. 2.9 as was alledged heretofore VVhat Repentance is NOw let vs goe forward You haue already answered to two of the things last propounded to wit what is meant by the word to Iustifie and also what this other word to Saue doth signifie The third thing yet remaineth that is what Repentance is The which though it was touched in our entrance into the doctrine of
Sed consule Trem Iun interpret As on the contrarie a holie remembrance of God noteth care of Repentance according to that Lament Ier 3.20 My soule hath them that is my afflictions in remembrance and it is humbled in me Read also Isai 46.8.9.10 Remember this saith the Lord by his holy Prophet and be ye ashamed bring it againe to minde ô ye transgressors Remember the former things of olde c. Hetherto of the wordes of the olde Testament from the which Repentance is signified NOw to these Hebrew words of the old Testament there be Greek words answering in the new the which we shall not without some good vse as we hope make like rehearsall of And first that which answereth to Chacam is Metanoeo which signifieth vpon good consideration to change a mans minde as the latine word resipisco whereby it is well translated giueth to vnderstand the which according to the nature of verbes inchoatiue or inceptiue as Gramarians call them signifieth as the learned knowe to begin to waxe wise to wit after some folly committed before For according to the true verdite of the holy Scriptures the minde of man is of it selfe vaine erroneous and full of folly for want of the true knowledge and feare of GOD. There is no foreknowledge in vs to vnderstand what is good and godly vntill God himselfe doe reueale the same and therefore wee haue neede of a better after-wit then our fore-wit was as the common prouerbe goeth The wisedome of the flesh saith the Apostle Paul is band Ye were once darkenes c. Yea it is enmitie to God Eph. 5 8. Rom. 8 7. And set on euill workes Colos 1 21. In which respect wicked and vnbeleeuing men are in the newe Testament as well as in the olde called by the name of fooles as Rom. 1.21 22. Because when they knewe God they glorified him not as God neither were thankfull but became vaine in their imaginations and their foolish heart was full of darkenesse When they professed themselues to bee wise they became fooles And 1. Cor. 1.20 God hath made that is hee hath euicted the wisedome of the worlde to bee foolishnesse And Chap. 3 18. Let no man deceiue himselfe If any man among you seeme to bee wise in this worlde let him bee a foole that hee may bee wise For the wisedome of this worlde is foolishnesse with God c. And Chap. 15 36. O foole that which thou sowest is not quickened before it dye And Gala. 3 1. O yee foolish Galatians ô Anoetoi who hath bewitched you that yee should not obey the truth And Chap. 6 3 4. If any man seeme to himselfe that hee is somewhat hee being indeede nothing he deceiueth himselfe in his imagination But let euery man proue his owne worke c. Hence it is that the exhortation to Repentance runneth so often vpon this word Metanoeite as Matth. Chap. 3 2. and Chap. 4 17. Act. 2 38 and Chap. 8 12. Where the Apostle Peter mightily reprouing Simon the Magitian Repent saith he of this thy wickednesse and pray thou God that the thought of thy heart may bee forgiuen thee The wicked thought of Simon is called Epinoia the godly change of minde which Peter exhorteth him vnto is called Metanoia The same word is likewise vsed Reuel 3.19 Bee zealous and amend And all very aptly according to that which was obserued concerning the Hebrewe word wherevnto this answereth For the change of the affection and euen of the actions of the whole life dependeth vpon the change and reformation of the minde of man according to the minde and will of God made in his holy word as 2. Tim 2 25. Where the Apostle Paul giueth vs to vnderstand that repētance which is the gift of God must be according to the knowledge of the truth And Ephes 4 23. Be ye renewed in the spirit of your minde And chap. 5 15. Not as fooles but as wise men c. According also to that Luk 1 17. Where repentance is described to be a conuersion of the heart vnto God according to the wisedome of iust men that is to say of such as God himselfe hath made wise by his holy spirit Likewise according to that in the same Euangelist Chap. 15 verse 17. Where our Sauiour Christ saith of the Prodigall and vnthriftie sonne repenting that hee came to himselfe that is to say that hee now be thought himselfe of a more wise course then he had taken before Thus to bee wise vnto saluation is to bee in the state of true faith and repentance 2 Tim. 3.15 Hetherto of the first Greeke word Metanoeo answering to the first of the Hebrewe wordes Chacam Secondly wee haue the Greeke word Metamelomai which answereth to the Hebrew Nacham and signifieth the change of a mans care to the bettering of his affection as the other word Metanoeo signified the correcting or bettering of the iudgement and discretion of the minde and vnderstanding That this is so it may be perceiued by that which we read Matth chap 21.29 Hee saith our Sauiour Christ that said at the first to his Father I will not work in the vineyard yet afterward repented himselfe and went But on the contrarie as it followeth in the same chapter verse 32 The Pharisies as saith our Sauiour Christ were not mooued to repentance that is they remained still careles of their duetie yea they hardened their hearts with an obstinate rebellion For hardnes of heart groweth fast vpon securite or a continued neglect of good dutie and is altogether contrarie to this Metamelomai which wee nowe speake of Yea it peruerteth the vnderstanding also and therfore they are both ioyned togither Rom chapt 2.5 Reade also chapt 11.25 and 2. Cor 3.14 and 1. Tim. 4.2 In the which places hardnes of heart is noted as an euill fruit following vpon secure and careles neglect of duety Moreouer 2. Cor 7.10 Wher the Apostle teacheth that repentance to saluation the which godlie sorow causeth is not to be repented off hee vseth the word Ametameleton and so giueth to vnderstand that no after-sorrowe blongeth to this that a man hath repented to saluation Onely want of repentance is as we may say metameleton that is a matter iustlie to bee sorrowed for and to bee repented off c. And thus wee may perceiue how the word Metamelomai respecteth the change of the affection as the former word Metanoeo doth more properlie belong to the change of the minde Thirdly to the Hebrewe word Shobh the which as hath beene declared noteth a reformation of the disordered actions of life and conuersation the Greeke word Epistrepho answereth both in signification and vse as may be obserued in the newe Testament and namely Mark 4.12 Luk 1.16 Iohn 12.14 and Act 28.27 Read also Act 9.35 All that dwelt at Lidda and Saron saith the Euangelist Luke turned to the Lorde And chapt 11.21 A great number beleeued and turned to the Lord. Likewise chap 14. verse 15. The Apostles Barnabas
â—3 2 c. The same temptation troubled the Prophet Ieremie also as appeares in the beginning of the 12. of his prophesie Wherefore seeing we are so apt to receiue some euill impression this way let vs as throughly as we may fortifie our selues against euery stumbling blocke which either the diuell or our owne blinde reason and vnfaithfull heart may cast in our way And because as was mentioned euen now concerning the Prophet Dauid this will likely be obiected for one of the first doubts how it should come to passe that if God doe rule and gouerne all things with a fatherly prouidence for the benefit and comfort of his children thaâ— the riches pleasures and honours of the world should be so plentifully bestowed vpon the wicked vngodly as we see them to be euen vpon such as doe nothing at all regard eyther to know beleeue loue of obey God as their Father but contrariwise doe contâ—nuâ—lly rebell against him in treading vnder their feeâ—e all his holy lawes and commandâ—ments Question What may we answer to this obiection in the iust defence of the fatherly prouidence â—f â—he Lord our God Answere God doth this to declare his vnmeasurable and incomprehensible goodnes and bounty in the sight of all the world in that the extreame wickednes of the wicked can not restraine him from doing good vnto them euen because theâ— are his creatures though neuer so much degenerated from him and the obedience of his holy will Explication and proofe For the proofe of this reade Matth. 5.45 He maketh his sunne to arise on the euill and the good and sendeth raine on the iust and the vniust Likewise Act. 14.15 16 17. God is he who made heauen and earth and the Sea and all things that in them are Who in time past suffered all the Gentiles to walke in their owne waies Neuertheles he left not himselfe without witnes in that he did good and gaue vs raine from heauen and fruitfull seasons filling our hearts with foode and gladnes And againe chap. 17.27 28 Reade also Psa 17.14 He filleth the bellies euen of the men of the world that is of those whom we by a fit name call worldlings with his hid treasure whose children also haue enough they leaue the rest of their substaâ—â—e for their childreÌ„ But therein it is meete that we doe consider that the Lord â—â—aleth not thus with the wicked because they are wicked and to maintaine them in their sin but onely because they are his creatures and therefore thus farre respecteth them for his own crâ—ations sâ—ke To the which purpose well sâ—iâ—h a very godly leâ—rned man * Dâ—us fine exceptione creaturas oâ—nes amore proâ—e qâ—aâ—tur Sed noâ— nâ—â—fiâ—os â—aoâ— qâ—â—â— Sâ—â—â—â—◠〈◊〉 o 〈◊〉 〈◊〉 t paâ—â—â—â—â— amore â—â—â—pâ—â—cutuâ— Caâ— Hâ—â—â— Maâ—c 1â— 21 God sheweth forth his loue to all his creaâ—ures none excepted yet so as he imbraceth none with a fatherly affection but those his children whom he hath regenerated by his Spirit of adoption And furthermore as touching those of the wicked who harden their hearts in their despising of the bountifulnesse of Gods mercies it cannot otherwise be but he must in his iustice call them to an account so as they must one day smart for all Read Psal 4â— and Prou. 10. â— Luk. chap 12.16 20 21. and ch 16.25 And Rom. 2.1 c. 4. Thus as it is Psal 69.22 Their table becommeth at the last a snare to them and their prosperity is their ruine when once the measure of their wickednes is full As Leuit. 10.24 c. and Ezek. chap. 16.49.50 Well let this be so Yet there is a further doubt concerning Gods fatherlie prouidence in so much as he doth not alwaies bestow these outward blessings vpon his owne children as well as vpon the wicked albeit they doe truly beleeue in him Question and from their very hearts vnfeinedly loue obey him as their most reuerend and deare Father What is to be answered to this Answere God giueth hereby plainâ—ly to vnderstand that he hath more excellent both riches and pleasures and honour in store for them in his heauenly kingdome of glorie yea euen in that he doth now presently in his kingdome of grace as we calâ—â— giue vs his holy and heaueÌ„ly knowledge faith feare loue with many other most pretiouâ— sweeâ— spiritual graceâ— therwith the most coÌ„fortable hope of euerlasting â—â—fe glory it self it is a portion mâ—st worthy to be preferred before al the vain riches pleasures and honours of this transitory world ExplicatioÌ„ proofe So in deed we read Ps 4.6 7. Many say who will shew vs any good Lord life thou vp the light of thy countenance vpon vs. Sâ— shalt thou giue me more ioy of heart then they haue when their wheatâ— and their wâ—â—e doe abounâ— And Ps 17 1◠〈◊〉 shall â—ehold thy face in righteousnes and when I awake I shall be satisfied with thine image That is when at the resurrection I shall see and know thee as thou art in the fuâ— and perfect riches of thy eternall goodnes and mercy Read also Ps 31.19 O how great is thy goodnes which thou hast laid vp for them â—hat feare thee I yea done to them that trust in thee euen before the sonnes of men Thou doest hide them priuily in thy presence from the pride of men c. Likewise Ps â—4 8 9 10 Moreouer â—s 19.7 c. The law of the Lord is perfit conuerting the soule c. More to bee desired then gold yea then fine go d sweeter also then honie yea then the hony fresh out of the hony combe And Pâ— 119 verses 14 57 72 93 103 111 12â— 162 165. Likewise Pro. 3.13 c. Blessed is the man that findeth wisedome and the man that gotteth vnderstanding For the marchandise thereof is better then the marchandise of siluer and the gaine thereof is better then gold It is more precious then pearles and all things that thou canst desire are not to be compared vnto her c. Wherevnto adde that which we reade ch 1â— verse 16. Better is a little with the feare of the Lord then great treasure and trouble therewith And ch 16. 8. Better is a little with righteousnes then great reuenewes without equity And chap. 17 1. Better is a drie morsellâ— peace be with it then a house full of slaine things to wit prepared to make a feast where there is strife And touching this point let it be well obserued of vs that the eternall loue and fauour of God touching euerlasting happinesse â—â—â—n no wise to be measâ—red according to our enioying of the riches of this world nor the hatred and displeasure of God by our wanting of â—hâ— abundance thereof For as we reade Eccl. 9 2. No man knoweth eyther loue or hatred by thâ—s rule â—or many notoriously wicked are externally very prosperous in the world and contrariwise many of singular godlines are for a time in great
doth necessarily require Thus much in way of rendering some account of the present enterprise with this admonition necessarily as I suppose inserted in respect of some who without such caution were most like to mislike to their owne greatest harme But to returne my speech to you the reuerend and learned Preachers of Gods word this doe I now humbly beseech of you in the Lord Iesus that insomuch as yee are the salt of the earth the light of the world and Stewards in the Lords house appointed by God himselfe to giue to euery one his portion in due season that you would as ye doe and yet still more and more consider the peerlesse dignitie efficacie of your office of Preaching farre excelling all writing or printing with incke and paper both for the daily calling and edifying of the Church of God as well in knowledge and comfort of faith as vnto obedience of life euen to the comming of our Lord Iesus at the ende of the world You are by your holy Preaching the most actiue pen-men of the holy Ghost to write yea to ingraue all holy doctrine and godlines in the heartes of all the Elect of God with a farre more deepe and firme impression then can be made in any thinne and shallowe papers You are those holy instruments of God which are most effectual both to giue the clearest light of knowledg and to work the best impressions in memorie and to bring the conscience to greatest remorse and to affect the heart with the sweetest and most durable comfort and also most powerfully to stirre vp to the practise of the duties of a godly life then any other can be Whence it is and no doubt hath alwaies bin found that among the godly such speeches as followe haue more often proceeded from their hearing of the word preached then from priuate reading or any other meanes I neuer vnderstood this point saith one so well as I did by such a Sermon I remember such a point well saith another euer since I heard such a text handeled I was neuer pricked in coÌ„science as I was at such a Sermon saith a third Me thought the Preacher spake particularly to me c. I was greatly coÌ„forted saith a fourth by the doctrine of such a Preacher at such such a time Wee see well nowe say all that haue any grace in them with one consent that we ought to be more carefull to heare the word preâ—â—hed and to pray more earnestly to God for his blessing vpon it then euer we thought before These kinde of speeches I say being often in the mouthes of such Christians as be reuerend hearers of Sermons doe euidently declare that Preaching hath a speciall power giuen it of God to worke most mightie effects in the hearts of the people of God aboue al that any readings or other priuate or publicke exercises of religion can worke So that though reading of good bookes is very profitable to such as doe in godly manner acquaint themselues therewithall yet in commending of the reading of godly writings we must alwaies admonish â—he people that they preferre the hearing of holy Sermons and the reading of the holy Scriptures before their reading of any other writinges besides Yea so iust cause is there to admonish all other hereof that the most godly and learned Preachers themselues will from their owne experience easily acknowledge that they could not haue vnderstoode the mysteries of Gods truth so clearely nor haue found them so comfortable by their owne reading prayer and meditation as by the grace of God they now do in a more liberall taste of Gods power and glory had they not their owne selues not onely preached the same to others but also heard the same mysteries preached by other Ministers vnto them And so doe I willingly confesse concerning my selfe and the present Treasurie so called in these bookes O therefore be ye intreated for the Lords cause to labour to the fulfilling of the most worthie and noble dutie of your office that is the dutie of preaching which of all other is the most worthy in the sight of God most profitable to his Church Without the which no doubt all writing yea euen the holy Scriptures themselues would lie contemned and despised and without any fruit vnlesse the people were put in minde of their duty yea if they were not earnestly stirred vp by you to haue the due regard of them Spartam igitur vos nacti estis reuereÌ„di in Christo Patres ac Fratres vos inquam prae coeteris Prouinciam sanè selectissimam Hanc igitur macti virtute vestra coelitus sc inspirata maxime .i. qua poteritis fide diligentia exornate Ita Deum remuneratorem experiemini benignissimum locupletissimumque Ego similiter eadem gratia diuina fretus vestrae virtutis imitator maximé in votis habeo vt in idem vobiscum opus totis viribus huic scribendi negotio temperans multo deinceps accuratius Domino pro sua immensa bonitate concedente incumbam Optimé valete And now hence-forth extending my speech yet more generally this I desire that all might vnderstand that albeit this booke is in some most dutifull regard dedicated to the right worshipfull aboue named insomuch as it pleased God by their good meanes to vouchsafe mee the principall time of such quiet peace and rest with libertie leisure comfort and maintenance in the Church of God wherein I might write any thing at all worthy the reading of any Neuerthelesse that which I doe in speciall manner dedicate to them as most properly and of best right belonging to them the same doe I froÌ„ a more common affection of christian loue and duty and with their very Christian good liking I am sure communicate also to you Wishing and praying with all my heart that it may be aboundantly blessed of God to the singular both profit and comfort not onely of them and theirs but also of you and of all that do belong vnto you To the which end and purpose two things do I hence-forth most instantly request of you First that you would esteeme of these writings only as of a fruit of that holy prophecie or interpretation which is an ordinary gift of God in his church to help toward the more cleare vnderstanding of that manifold wisedome of God which is fully and perfectly contained in his owne most holy Scriptures alone and therewithall to lay open more plainely that manifold comfort which is inclosed in them and likewise to make it more manifest how plentifull fruites of thankfulnes and obedience is due from vs to God according to the same For as touching the thinges themselues they are as was saide euen now to be found most perfectly treasured vp in the holy Scriptures of GOD himselfe and in no other writings beside Neither in very deede doe these holy Scriptures of God stand in need of any other method and disposing nor of any other interpretation then their owne most pure
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
and Paul preached vnto the people of Lystra that they should turne from vaine Idolls to the liuing God c. The same Apostles doe make report of the conversion that is of the repentance of the Gentiles And verse 19. My sentence is saith the Apostle Iames that wee trouble not them of the Gentiles that are turned to the Lord. And the Epist of Iames chapt 5.19.20 Vnto this conuersion or turning to the Lorde erring or going astray is opposed And 1. Pet 2.25 Yee were as sheepe going astray but nowe yee are returned vnto the Shepheard and Byshop of your soules that is to our Lord Iesus Christ and to the obedience of his Gospell c. Reade also 1. Thessalon 1.9 and 2. Corinth 3.16 Finallie how repentance or at the least a singular meanes or introduction to the renewing of it is noted by the worde of remembrance or bethinking our selues of our former euill wayes Reade Reuelat 2.5 Remember from whence thou art fallen and repent and doe the first workes c. And chapt 3.3 Remember howe thou hast receiued and heard and see thou holde fast and repent Neither is it without great cause that this remembring of ourselues should be required to repentance because wee are naturallie forgetfull of our duties and of all good things Yea wee are naturallie so possessed with the thoughts and remembrance of vaine and wicked things that there is no roome for any good thought or meditation And so it commeth to passe that the heart is set altogether vppon euill which onely is present and ready both to eye and to eare to hand and foote and all vntill it shall please God to giue vs grace better to remember and bethinke our selues And thus wee may perceiue howe the nature of Repentance is opened vnto vs euen from a distinction of those sondrie names or words whereby it hath pleased the holie Ghost to expresse the same vnto vs in the holie Scriptures both of the olde and also of the new Testament Concerning the which distinction of the words this yet we must neuertheles vnderstand as touching the matter it selfe that it must be entirely and whollie conceiued of vs though one of the wordes onely be any where mentioned instead of the rest And so doth our English translation oftentimes by good interpretation exhort generally to amendment of life euen from the first of the Greeke words aboue rehearsed though it doe properlie signifie the change of the minde onely Yea and for the same cause also the same words are for the more full declaration of the nature of repentance not seldome combined and lincked together in the holie Scriptures themselues chieflie the first and the third of them the same also sometime with an addition of some other words for more euidence sake as Deut 30.1.2 If thou shalt turne into thine heart c. and returne vnto the Lord thy God and obey his voyce in all that I command thee this day thou and thy children with all thine heart and with all thy soule Then the Lord thy God will cause thy Captiues to returne and haue compassion vppon thee c. And 1. King 8.47.48 If they turne againe vnto their heart c and turne againe to the Lorde with all their heart and with all their soule confessing their sinnes c. The like is in many other places of the olde Testament And in the new Testament likewise as for example Matth 3.8 and Luk 3.8 and Act 26.18 wher the Apost Paul saith that our Sauiour Christ sent him to preach to the Gentiles that their eyes might be opened and so might turne from darknesse to light and from the power of Sathan to God And verse 20. hee professeth accordinglie that he preached both to Iewes and Gentiles that they should repent and turne to GOD and doe workes worthie amendment of life that is to say such as might outwardly argue and declare the inward truth of the change of the heart and minde Read also Act 3.19 Amend your liues and turne that your sinnes may be put away c. But enough concerning the words wherby the holie Scriptures of God doe note out and signifie repentance euen such as our owne English wordes doe answer vnto when wee say of any that hee is repentant penitent conuerted amended c. NOw let vs furthermore euen as brieflie as wee can lay forth the nature of repentance from that description which hath bene set downe of it according to the doctrine of the holie Scriptures Wherin wee may well be so much the more briefe because it hath bene in a great part cleared already euen by the opening of the words werby it is vsually pointed out vnto vs. First therfore concerning that which was answered in the beginning namelie that repentance in the generall signification of it comprehendeth all graces of spirituall regeneration and new birth faith onely excepted it may hence appeare that the whole worke of Gods grace which he worketh in his children is comprehended vnder these two heads Repent and beleeue the Gospell For this is a briefe summe of the whole doctrine of the Gospell Mark ch 1.15 And so doth the Apostle Paul abridge his whole doctrine saying that he witnessed both to Iewes and Grecians repentance toward God and faith toward our Lord Iesus Christ Act 20.21 and 2 Tim. 1.13 Keep the true paterne of wholsome words which thou hast heard of me in faith and loue which is in Christ Iesus Wher loue is Synecdochicallie put for whole Repentance because it is a principall grace and as wee may say a radicall or fundamentall part therof And Heb 6.1 Not â—aying againe the foundation of repentance from deade workes and of Faith toward God Neuertheles we graunt herewithall that repentance and conuersion to God may be construed in so large a sense that it shall comprehend faith also as a part of it But wee speake here of the more proper and exact limites and bownds of them like as faith also and knowledge are to be distinguished though sometimes the one is put for the other according to that of our Sauiour Christ Iohn 17. This is eternall life to knowe thee c. And Esay 53. By his knowledge my righteous seruant shall iustifie manie c. Secondlie from the former proofe it is euident that Repentance doth alwaies accompanie true iustifiyng faith But that repentance should be a fruite of faith and that faith in a certaine order is to haue his place assigned before it howsoeuer in time they goe together as touching the inward change of the heart and minde it is not from the former testimonies to be so easily discerned in so much as Repentance in course and order of Doctrine is placed before it the reason wherof hath bene obserued heretofore Wee are therefore for this pointe to looke to some other places of holie Scripture whence it may be cleared And namely to the 9. verse of the 15. chap of the Actes where we read it plainely expressed
that God doth by faith purifie the heart And chap 26.18 Wee are sanctified by faith in Christ And Galat 5.6 Faith worketh by loue And 1. Iohn 3.3 He that hath hope in God purgeth himselfe This hope is the next and immediate supporter of faith And verily if there were not hope of mercie through faith in God the Father that it is his good pleasure to forgiue sinnes and to receiue sinners to fauour for his Sonne Iesus Christes sake who would yea rather who could haue power comfort to repent theÌ„ of their sins and to turne to God with their whole heartes and mindes c. And yet againe so do we affirme faith to go in order before repentaÌ„ce speaking generally that though the knowledge of the Gospell is one particular grace of repentance yet it is neuertheles the fore-runner of faith like as faith taking his originall from the knowledge of God in Christ passeth into the heart and taking vp seate residence there doth more more purifie both minde and heart yea tongue hand and foote and life and all For as the Apostle Paul teacheth vs With the heart man beleeueth vnto righteousnes Rom ch 10. verse 10. And all true wisedome is euerie where in the holy Scriptures called the wisdome of the heart euen of that heart which is sanctified by faith the which faith as was said euen now hath his seate and as it were his fining refining shoppe or furnace there Read Pro 2.10 8.5 ch 14.33 16.21 ch 22.17.18.19 ch 23.12.15.19.26 and Dan 10.12 Finally Prou 17. v. 16. Wherefore saith the most wise king is there a price in the hand of a foole to get wisedome and he hath no heart As though he shuld say All meanes are in vaine to him that wanteth a hearty affection towards that which is to be sought after c. Surely no grace is any grace of sanctification vntill it descend to the heart and there be allowed and sealed as it were for lawfull and currant by the stamp of faith Now thirdlie that repentance noteth the changing altering of the minde memory will affection froÌ„ that which they are by naturall birth euen erroneous vaine corrupt euery way altogether sinfull to the renewed image and likenes of God in inward puritie soundnes integrity with daylie increase of holy wisdome vnderstanding c it may be proued from that which we read Ephes 4.17.18.19.20.21.22.23.24 Col 3.10 2. cor 3.18 And wheras two things are requisite to this spirituall change first a dying to sin secondlie a quickening or rising vp to newnesse of life wee haue both of them from our Sauiour Christ by the hand of faith the first from the grace and power of his death the other froÌ„ the vertue of his resurrection as the Apo Paul doth most notably declare in the 6. chap of the epist to the Rom. From the beginning wherof he entreth to treate of our sanctification by the Spirit of Christ as a fruit of that our iustification by faith in Christ which hee handled before Finallie that repentance comprehendeth the altering and changing of the outward speaches and actions of life answerable to the inward changing of the minde and affections of the heart from the common course of the children of this wicked world Read Rom chapt 12.1.2 And 1. Corin 6.20 Iames 4 4. and 1. Iohn 2.15.16.17 1. Thessalon 5.3 where the holy Apostle prayeth for the sanctification of the bodie together with the soule the Spirit of the children of God The Practise of Repentance Read also Act 8.22 2. Cor 12.21 Reuel 2.21.22 Luk 3.9.10 and Matth 21.32 In the which places the doctrine of repentance is extended to the reformation of the outward works of the flesh and to the contrarie practise of good outward duties And so Repentance which is principallie inward breaketh forth in the outward fruites thereof that it becommeth a visible thing to the viewe of all men according to the speach of our Sauiour Christ touching Repentance in sack-cloth and ashes Matth 11.21 The Practise of Repentance THis therfore to speak generallie is the nature of true Christian Repentance according to the former description of it The which because it may be made the more cleare and familiar vnto vs from the practise of the people of God in whom God hath wrought this excellent worke of his holy Spirit let vs now proceede to take a viewe therof that so wee may the better informe our selues how wee are to beginne and proceed in a right course after the examples of those who by the grace of God haue gone before vs therin Tâ—e practise is answerable to the doctrine Yet so as it is not alwaies after one vsuall course but sometimes more speciall vpon more speciall occasions namely in respect of some more grieuous and predominant sinne at the first conuersion whether of one or of many and by reason of some particular relapse of such as haue formerly repented them For in such cases the inferiour helping causes or as one would say the common affections of repentance whether going before as preparatiues or following after and accompanying the seuerall partes therof eyther touching mortification of sinne or quickening to newenesse of life they ought to be so much the more vehement and intentiue The profession also of repentance is either more publike or more priuate Ordinarie by meanes of Gods word and Gospell preached and the execution of the prescribed censurâ—s and discipline of the Church of God or extraordinarie as it pleaseth God to worke either by the same meanes or any other way in a more then ordinarie course Examples hereof wee haue in the holy Scriptures both of the olde and of the newe Testament Of the more publike and extraordinarie practise and profession of repentance by many we read Exod. 32 verse 19 c. to the ende of the Chap. And Chap. 33 5 6. Where we read that Moses and the Leuites did by the sword take vengeance of the chiefe of them that were most forward in the sinne of making and worshipping the Idoll-calfe And that Moses praied to God for the people And that all the people humbled and abased themselues in the sight of God A declaration whereof was their sorrowing and laying aside of their costly raiment they thereby acknowledging themselues vnworthy of the common mercies of God and much more vnworthy to be accepted for a peculiar and holy people vnto him And Iudges Chap. 2 4 5. At the fearefull threatening of God that because of the great sinne of his people in sparing the heatheÌ„ Idolaters he would not cast them out before theÌ„ but that they should remaine among them as thorns in their sides c. They mourned and wept so aboundantly that the place where they did so doth beare the name of weeping And 1. Sam 7.6 The people of Israel in their fast did as it were poure out riuers of teares in great
not yet humbled to shewe forth the fruits of their repentance 2. Cor 12 21. Herevnto allso doth the exhortation and rebuke tend which the Apostle Peter maketh to Simon the sorcerer that he should repent shew forth meete tokens of repentance touching his speciall sin of going about to buy the gifts of the holie Ghost with money but with a better minde then hee had seemed generallie to haue repented of all his sinnes before Act. 8.13.23 And hereof we haue a liuely representation giuen vs by our Sauiour Christ Luke 18.13 in the parable of the penitent Publican who standing in the Temple farre off would not so much as lifte vp his eyes to heauen but smote his breast saying O God be mercifull vnto me a sinner And in the old Testa we haue like notable examples of priuate repentance Of Dauid in his chamber in the night and vpon his bedde Yea many nights night after night as Psalm 6. I cause my bed saith hee euery night to swimme water my couche with my teares Read also Psal 38.1.2.3.4 c. Likewise we haue the notable example of king Hezekiah who wept sore prayed to the Lord confessing his sins yet withall comforted his distressed soule frō the testimonie of a good conscience because he knew that he had walked in truth with a perfect heart in some good measure before the Lord Isa 38.2.3.4 And the Lord cast all his sins behind his back ver 17. Moreouer concerning Iosiah this we read that his heart melted at the hearing of the law red and hee humbled himselfe wept and rent his clothes Wherefore God was mercifull to him 2. Kings chap 22.10 c. The publike profession and fruit of which his humiliation and repentance is recorded in the next Chapter of the same booke By the which examples of these so good and holy seruants of the Lord who excelled in all grace and vertue Wee are iustly to learne that not onely men altogether wicked and at their first conuersion onely are earnestly to repent them of their sinnes but also that it is the dutie euen of godly men alreadie conuerted and turned to god to renewe their repentance vpon speciall occasions of their often falls which sometime fall out vppon humane infirmitie yea sometimes of grosse negligence c. In which respect worthily doth Caluin that blessed light in the interpretation of the word and Gospell of Christ distinguish concerning the repētance both of the one sort also of the other Harm Euang in cap. 15. vers 10. Lucae And Likewise in his Institutions Lib. 3. Cap. 3. Sect. 18. The name of repentance saith hee is sometimes restrained to the conuersion of those that being altogether estranged from God are raised as it were from death to life that is from dead workes and their death in sinne to serue the liuing God in the duties of true righteousnesse and holinesse before him and vnto such euen of his owne people as haue after a sort fallen away from the Lord and shaken off his yoake by giuing themselues to Idolatry for a time Whereas otherwise the meditation and practise of repentance must as hee truly saith be continuall through the whole course of our life Neither doth that speciall repentance of some take away that which must bee ordinarie for all seeing the daily sinnes of all doe giue vnto euery one iust occasion to profit daily therein Neuertheles as hee further addeth in that place of Luke it is one thing after that a man hath once entred a right course to labour still to hold out in the same though erre while hee trip or fall and goe astray and an other thing for a man that is altogether out of the way to recouer himselfe and to beginne a straight course as it were from the barriers or lists and beginning of the race For such a repentance is not necessarie for them that haue already begunne to frame their liues according to the rule of Gods lawe in leading a holy and godly life howsoeuer it bee necessarie for them to sigh vnder the infirmities of their fleshly nature and to vse all good diligence for the correcting of them And this difference as hee well obserueth in his Institutions the place also aboue alledged is diligently to be marked of vs lest securitie creepe vpon vs as if repentance did onely belong to a fewe who are outragious in sinne and that the care of mortifying the flesh did no longer appertaine vnto vs in regard of those pleasing lusts and other sins which doe euer and anone spring out of vs. So then we may conclude that after we haue repented of our grosser sinnes which in the beginning of our calling haue beene discouered vnto vs wee must according to the further light of knowledge making our more secret sins and corruption manifest vnto vs increase our repentance that sinne may more and more decrease in vs. Neither must we repent vs onely for minding and doeing such thinges as bee simply vnlawfull but also for our abuse of lawful things yea for that we cannot vse them so wisely purely temperatly soberly as we ought I meane apparell meate and drinke sleepe the mariage-bedde c. Yea it is our dutie to repent vs continually concerning our abusing of the best gifts and graces which God hath giuen vs and concerning the best things which we doe for that we cannot in the doing of them so holily and religiously vse the name of God either in his word Praier Sacraments or Sabbaths as wee ought to vse them to his honour and glory and for that wee cannot so dearely loue nor so aboundantly imploy our selues to profit our brethren as wee ought in and for the Lords sake both to loue and also in loue to labour to profit them Repentance therefore is not a sigh and away nor the worke of a day or two onely but it is to bee extended to the whole number of all the daies of our liues that sinne daily decaying godlinesse may continually prosper c. These things thus hetherto obserued wee cannot but perceiue that where is repentance as touching the substance of it as one may say standeth in the mortifying of sinne and in rising vp to newnes of life the which also is otherwise called the breaking vp of our fallow grounds that we sowe not among the thornes but that we be circumcised to the Lord c. Ier. 4.4 And the renting of our hearts and not of our garments c. Ioel. 2.13 and the putting off of the old man which is corrupt through deceiueable lustes and the putting on of the new c. Eph. 4.22 23.24 We may hereby perceiue I say that repentance hath diuers appurtenances or helping graces to the through happy effecting of it I would haue you therefore after this long breathing giuen you to shew both more immediatly and also more remouedly what graces are necessarie both for the mortifying of sinne and also for quickning to newnes of
life Yea and for the better declaration of this excellent doctrine I desire that you shew which they are as each succeede other in either of the same respects Question FIrst therefore which are the former sort of those graces that belong to mortification so farre as for some orders sake we may for the present discerne of them Answere They are these which follow First a true knowledge and earnest meditation of sinne yea of that originall fountaine of sinne which is in our wicked nature How infinite also in number and how haynous in offence our sinnes are and alwaies haue beene in the sight of God How grieuous to the children of God who haue alreadie begun to repent so farre as they haue broken forth to Gods dishonour Ad how dangerous and deadly they are euen against our owne soules Secondly shame and confusion of face and conscience both before God and the holy Angels and also if neede so require before all good and godly men Thirdly remorse and pricking of conscience in the sence of the guiltines of our sinnes and in the feare of Gods iust wrath and vengeance due to them Fourthly godly sorrow and mourning euen with salt teares of repentance from the bitternes of a mans soule in contrition as it were and brokennes of heart before the Lord. Fiftly a willing suffering and induring of all rebukes and chastisements which God sendeth at any time to the taming and subduing of our vnruly and rebellious nature But aboue all and in all a most neare application of the death of our Sauiour Christ to our wounded soules and consciences the which onely is a most soueraine plaister to mortifie and kill as it were the proud flesh of sinne and also to heale and quiet euerie soule that is troubled and distressed for the same Explication and proofe These indeede doe most immediatly goe before in the worke of Gods grace to the mortification of sinne Concerning the first whereof that is the knowledge of sinne c. it commeth as we haue alreadie learned from the doctrine of the law which God hath for the benefit of his children made as it were a seruant to the Gospell though to the obstinate it is armed as a Iudge to their condemnation And further for the meditation of the greatnes of sinne and the infinite number of them euen from our youth yea from our originall corruption of nature consider the example of Dauid Psal 25.7 and 38.4 and 40.12 and 51.4.5 and Psal 19.12 And of Iob. Cha. 9.2.3 and Chap. 13.26 And of Ezra Chap. 9 6. And for the griefe which we put the godlie vnto by our sinne consider it from the example of Lot 2. Pet. 2.8 of Dauid Psal 119. verses 136.158 of Ier Chap. 9.1 and Paul 2. Cor. 12.21 and Phil 3.18 Secondly for shame and confusion read in the same Ch of Ezra and in the beginning of the same verse where note that when the seruants of God are ashamed and confounded for the sinnes wherein other haue chiefely trespassed how much more then ought euery one to bee ashamed of his owne For the which reade further Ieremy 3.25 Wee lye downe in our confusion and our shame couereth vs for wee haue sinned against the Lord our God wee and our Fathers from our youth euen vnto this day and haue not obeyed the voice of the Lord our God Reade also Ezek. Chap. 16.68 Thou shalt remember thy waies and bee ashamed c. And I will establish my couenant with thee and thou shalt knowe that I am the Lord. That thou maiest remember and bee ashamed and neuer open thy mouth any more because of thy shame when I am pacified toward thee for all that thou hast done saith the Lord God And Rom. 6.21 What fruite had yee then in those thinges whereof yee are now ashamed For the ende of those things is death Marke heere the iust cause why we should be ashamed of sinne namely that we should euer be so foolish as to addict our mindes to follow so greedily and to delight so excessiuely as we haue done in that which without repentance would be our vtter destruction For want of this shame for sinne read a vehement rebuke Ier. 3 3. Thou haddest a whores forehead and wouldest not be ashamed And chap. 6.15 Were they ashamed when they had committed abomination Nay they were not ashamed no neither could they haue any shame therefore shall they fall among the slaine c. The Prophet speaketh of a godly shame for otherwise by the conuiction of their consciences that they doe ill in the committing of sinne the very wicked haue a certaine shame though it profiteth them not as chap. 2.26 As the thiefe is ashamed when he is found so is the house of Israel ashamed they their Kings and their Princes and their Prophets Saying to a tree thou art my father and to a stone thou hast begotten me c. There is none in the world who if they haue not by custome of sinne and hardnesse of heart as it were feared their consciences with a hoat yron as the Apostle writeth but they haue akinde of shame and blushing in their face when their sinne is found out according to the prouerbiall saying The good blood lyeth not But the shame of those that are in the way of repentance is an other manner of shamefastnesse for they doe willingly shame themselues and that euen as in the sight of God and from their very hearts in a dislike of their sinne c. Thirdly for remorse and pricking of conscience read Gen. 42.21.22 We haue verily sinned against our brother say the brethren of Ioseph c. Read also 2. Sam. chap. 24.10 Dauids heart smote him after hee had numbred the people and Dauid said to the Lord I haue sinned exceedingly in that I haue done Therefore now Lord I beseech thee take away the trespasse of thy seruant for I haue done very foolishly And Acts. 2.37 Now when they heard it to wit how grieuous a sinne they â—ad coÌ„mitted in crucifying the sonne of God they were pricked in their hearts c. Fourthly concerning godly sorrowe and mourning the holy Apostle Paul writeth that godly sorrow causeth repentance to saluation neuer to be repented of 2. Cor. 7.10 The Apostle meaneth that this is one helping cause among the rest through the worke of Gods grace though not the onely cause It causeth repentance because it doth by the grace of God prouoke it not onely to beginne but also more and more to worke forth the owne worke For when a man is truly sorie for sinne hee indeuoureth to leaue it and to take a better course In which respect King Salomon Eccles 7.4 affirmeth that it is better to goe to the house of mourning then to goe to the house of feasting because this is the end of all men and the liuing will lay it to his heart Likewise he saith that anger is better then laughter he speaketh of that anger which a man
that hee is our Creator and Gouernour followeth next in order but seeing wee shall haue a speciall occasion offered vs hereafter to inquire of them wee will of purpose omit them here NEuertheles we wil proceed to those comforts which arise from other considerationâ— and namely from this in the next place that the Lord our God is of a most spirituall nature and beeing of infinite Maiestie filling both heauen and earth c. Question What therefore is the comfort of this Answere The comfort hereof is this that God euery where present with vs by his spirit is a mercifull beholder pittier and moderator of all our troubles and griefes our vpholder in euery griefe and distresse and finally our deliuerer out of all our troubles though with our bodily eyes we see him not ExplicatioÌ„ and proofe For the proofe of this read Exod. 3 7 c. I haue surely seene the trouble of my people which are in â—gypt saith the Lord and I haue heard their cry because of their taske-maisters for I knowe their sorrowes That which the Lord did then hee doth continually as the necessities of his people doe require as we may further perceiue by other proofes of the same kinde As Zech 4 10. The eyes of the Lord goe through the whole world Neither is he an ydle beholder in seeing how things goe as we may further perceiue by that we reade in the 9 chap. and 8. verse of the same prophesie I will campe about mine house against the army against him that passeth by and against him that returneth and no oppressor shall come vppon them any more for nowe haue I seene with my eyes Likewise Prou. 15 3. The eyes of the Lord in euery place behold the euill and the good And Psal 33 verses 13 14. The Lord looketh down from heauen and beholdeth al the children of men From the habitation of his dwelling hee beholdeth all them that dwell in the earth He facioneth their hearts euery one and vnderstandeth all their workes c. Likewise Psal 34. verses 15 16. The eyes of the Lord are vppon the righteous and his eares are open to their crye But the face of the LORD is against them that doe euill to cutte off their remembrance from the earth And Heb. 11.27 We haue the example of Moses who comforted himselfe against the fiâ— ceâ—es of the king of Egypt by looking vp to him that is inuisible as the Apostle teacheth that is by looking vp to God whoÌ„ he describeth to be hee that is inuisible according to that 1. Tim. 1 17. where he is called the King inuisible NOw let vs goe forward What is furthermore the comfort of this that he Lord our God is most perfect entier and absolute in himselfe so that albeâ—t he is euery where present silling heauen and earth and vpholding all things yet he is neuertheles altogether an other and most perfectly in his diuine nature and essence seperated from them neither is contained in any place nor vpheld by any creature c. Question What I say is the comfort hereof Answere This may exceedingly comfort vs that although aâ—l creatures in heauen and earth should seeme to forsake vs yea to be vtterly bent against vs yet so long as wâ— put our trust in God we may be sure that both he can and also that he will cherish maintaine vt yea in this fraile life so long as hee seeth so meete against all creatures that should conâ—pire to discomfort and destroy vs. Explication and proofe It is true that you say For God worketh most freely in all things hee is nothing intangled and snared any way hee is not limited nor tyed to any second meanes and causes And for the proofe of this comfort reade Heb. 13. c. â— God hath said I will not faile thee neither forsake thee So that wee may boldly say The Lord is my helper neither will I feare what man can doe vnto me Read also Psal 34 19. The Lord is neare to them that are of a contrite heart c. Whereupon well obserueth Maister Caluin that herein is contained a doctrine full of most sweete consolation and comfort that God doth not then leaue vs when a huge heape of euils doe so ouerwhelme vs that we are as one would say stuffled thereby or so daunted that we cannot tell almost what wee may doe His wordes vpon those wordes of the Psalme are these Plena suauissimae consolationis doctrine Deum ne tunc quidem a nobis discedere quum malorum congeries not quasi exanimatos obruit Here also call againe to minde Psal 23 4. Though I should walke through the valley of the shadowe of death I will feare no euill for thou art with me thy rod and thy staffe they comfort me A particular experience whereof we finde recorded 1. Sam. 3â— â— Where we reade that Dauid comforted himselfe in his God when his owne company mutinously intended forth-with to haue stoned him Remember also to this purpose the 46. Psalme And Psalme 113. the third verse Our God is in heauen he doth whatsoeuer he will Moreouer Deut 8 3. and Mat. 4 4. Man liueth not by bread onely but by euery word that proceedeth out of the mouth of the Lord. And 1. Sam 14.6 and likewise 2. Chron. 14 11. The Lord helpeth with fewe as well as with mâ—ny And Zâ—char 4.6 Neither by an army nor strength but by my spirit saith the Lord of Hosts And Isay 59 16 c. and Chap. â—â— 1 Aâ— God in the beginning made all things of nothing without any helpeâ— so as it pleaseth him he can helpe as it were without helpe c. But let vs proceede to some other particulars Question WHat is the comfort of this that as the Lord our God is of an infinite and as one would say of a transcendent nature and in his diuine Maiestie of incomprehensible greatnes as Psal 14â— 3 His greatnes is incomprehensible so he is also in dignitie and worthines infinitely excelling al creatures whatsoeuer Answere The comfort hereof is that when our God shall giue iudgement on our side all creatures must be silent before him and rest in his iudgement In the meane while it may iustly be a speciall comfort to the seruants of God that as they serue him which is the chiefe Lord and maister aboue all so their seruice is the most honourable and happie seruice that may be Here indeed the common prouerbe may haue chiefe place There is no fishing to the fishing of the sea ExplicatioÌ„ proofe nor seruice to the seruice of the King c. The reward of no earthly Prince is or can be coÌ„parable to the reward of the king of heaueÌ„ For this happines of the seruants of God Read how they are priuiledged aboue all other yea euen in the times of greatest danger Isay chap. 6â— 8 â— 13 14. Thus saith the Lord As wine is found in the cluster one saith destroy it not for a
of the flesh is enmitie against God The issue whereof is death to those that follow it as it is in tâ—e former verse And Pro. 14.12 Read also 1 Cor. 3.18 Let no man deceiue himselfe If any man among you seeme to be wise in this world let him be a foole that he may be wise ExplicatioÌ„ and proofe For the proofe of the second duty Read Deu. 4 6 7 8 and Ier. 8. ver 9. and ch 9. verses 23 24. as before in the comfort For the third read Ro. 11 33. and Eccles 3 11. He hath made euery thing beautifull in the time and season thereof c. Yet no man can finde out the worke that God hath wrought from the beginning euen to the end And chap. 7 15 16. c. For the proofe of the fourth duty read Psal 34.17 18 19.20 and 68.20.1 Cor. 10.13 Eccles 7 28. Read also Psal 25.10 The way of the Lord is strength to the vtright man In which respect well saith our learned Interpreter Via Domini est per invia That is God maketh way where there is no way For the last duty of giuing God the glory for the gift of all wisedome and vnderstanding Read Exod. 31 1 2 3.4.5.6 1 Sam 18.14 and Isai 28.23 c. to the end of the Chapter Read also Prou. 6.6.7.8 and cha 30.24.25.26 27.28 Ier 8. â— And yet more principally Read Dan. 2 19.20 21 22 23 And in the Ep of Iude verse 25. To God onely wise our Sauiour be glory and maiestie and dominion and power both now and for euer Amen The duties belonging furthermore to the comfort of faith in the almighty power of God and generally touching the work of creation and gouernment we doe here of purpose omit as we did before in the comforts because wee shall afterward haue a speciall occasion to consider of the same WE come to the duties of faith coÌ„cerning the long suffering patience yea the infinite mercy and goodnes of the Lord our God Question Which are they Answere By how much the mercies of the Lord our God are more aboundant toward vs by so much ought wee first of all to take the more diligent heed that wee doe not in any wise despise or lightly esteeme them Secondly that we doe not distrust or despaire of the same his mercies as if there were any defect or failing in them Thirdly that we doe not in any case presume or waxe wanton against them albeit God is easily intreated and ready to forgiue such as offend him ExplicatioÌ„ and proofe These euils euen as very wicked extremities are carefully to be auoided yea to be accursed and abhorred of euery true beleeuer For they are most contrary to the nature of true faith Against the first wherof read Rom. 2.4 Despisest thou the riches of Gods bountifulnes and patience and long suffering We must take heed therefore that wee be not like those gracelesse subiects or children which are ready to despise the clemencie and lenitie of their gentle Princes and Parents Against the second read Ier Lamen ch 3.22 His compassions faile not Read also Isai 1.18 and ch 40. 28. 29. 30. 31. And Rom 5.20 Though sinne aboundeth yet grace aboundeth much more and 1 Tim 1 15. Against the third read Rom 6 1 c. What shall we say then shall we continue still in sinne that grace may abound God forbid c. Read Ep Iude 1 4. Though God be perfectly mercifull yet we must know that he is not so mercifull but that he is iust also We may not thinke God to haue but one eye as it were As he hath an eye of mercy so he hath an eye of iustice As he knoweth how to pitty humbled sinners and repenting sinners c so will he surely punish seuerely euerie obstinate and presumptuous transgressour and rebell He will deale wel with these that are well disposed c but he will deale roughly with those that be froward according to that which we read Psal 18.25.26 This hath God himselfe with so loud a voice proclaimed of himselfe as wee saw before that we neede to speake the lesse of it now Question BVt is there no other duty belonging to that singular comfort which faith taketh in the infinitnes of Gods mercies but only that we abuse theÌ„ not Answer Yes it is on the contrary the most bounden duty of euery one of vs whosoeuer doe beleeue in the mercies of the Lord our God to be so much the more loth to displease him in any thing yea rather to be so much the more carefull and studious to please him in all holy obedience by how much he is not onely more loth to enter into iudgment against vs but also more ready euery way to doe vs the most and greatest good Explication and proofe Thus generall indeed is the duty or as we may rather say the dutifulnes of faith is the comfort of Gods aboundant yea infinite mercies The mercies of the Lord our God ought to be esteemed of vs as the most pretious and dainty Iewell that we haue to deale withall And accordingly they are most charily holily to be dealt with of vs. For if we should prophane the mercies of God what refuge or sanctuaâ—ie should be safe for vs to flie vnto for rescue against the hote and fierce pursuite of his iustice For the proofe wherof read Rom. 2.4 The bountifulnes of God leadeth thee to repentance And ch 12.1.2 I beseech ye therefore bretheren by the mercies of God that ye giue vp your bodies a liuing sacrifice holy and acceptable vnto God which is your reasonable seruing of God And fashion not your selues like vnto this world c. Read also 2 Cor 7 1. and 1. Sam. 12. â—â— â—nd Isai 5.1 c. Moreouer call to mind Mat. 4.17 1. Iohn 3.8.9.10 and Gen. 29.9 And Psal 1â—0 4 Mercy is with thee O Lord that thou maiest be feared And Psal â— 7 In the multitude of thy mercy I will come into thy house and in thy feare will I worship toward thine holy temple Yea we ought to serue the Lord with ioyfulnes and with a good heart for the aboundance of all things Deut. 28.47 And Psal 119 64. The earth ô Lord is full of thy mercy teach me thy statutes BVt shew you yet something more particularly if you can what some of the duties of faith are which doe belong to the comfort of Gods infinite mercy and goodnes toward vs. Question Which may some of them be Answere Seeing the Lord our God is so aboundant in mercie to vs that hee forgiueth vs all our sinnes though neuer so great and grieuous so often as we do truly repent and turne vnto him it is our duty to be readily affected to forgiue one another our mutuall offences and both to admit seeke reconciliation how often in how great matters soeuer we haue â—ust occasion euen so farre as they concerne one another Moreouer seeing the Lord our
And if moreouer beside all these testimonies wee would see a very euident and as one would say a pregnant iudgement of God vpon vnbeliefe Read 2. Kings 7.19.20 The Prince which answered the man of God and said Though the Lord would make windows in the heauen could it come so to passe That is could corne be so cheap in Samaria as thou hast said To whom the Prophet answered Behold thou shalt see it with thine eyes but thou shalt not eate thereof And so it befell him for the holie storie testifieth that the people preasâ—ing to buye the corne trode vppon him in the gate and that so hee died From the saith of this Article as it is recorded in Ecclesiasticall histories those Heretikes haue dangerously and damnablie erred who are condemned by the name of Tritheites who are said to haue helde that the three persones of the Deiâ—e are three seuerall and separated Gods the Triformiani who of the oth r side helde that they were onely three formes and differences in one Gâ—d as it were accidentallie belonging to God without any personall sâ—bâ—istence To câ—â—clâ—de all that beleeue not rightly in the one onely true God as haâ—â— beâ—e declared from the holy Scriptures of God both Atheists Epicures and Worldâ—ings c. They haue the Deuill for their God they make their belly their God their riches their God c. whose end no doubt shal be most â—uefull and their iudgement sleepeth not Wherefore wee earnestly calling vpon our good God for his most holie and heâ—uenly grace to preserue our hearts and mindes in all faithfulnes and good duety to him let vs with all our power mightilie striue against infidelitie and in all holie wisedome circumspectly auoyde and abhorre all hereticall oâ—inion fancie Our good God of his infinite mercie graunt it vnto vs to 〈◊〉 euery one of his elect childreÌ„ for our Lord Iesus Christ his sake Amen Thus faire of these first wordes of the Creede I beleeue in God From the which hath bene declared howe wee and all true Christians are to beleeue in God as one onely in his most Diuine nature or spirituall Essence and beeing together with the comforts and dueties therof Beleefe in one onely God three distinct Persons LEt vs now come to that which was further answered that the Articles of our faith doe teache vs that wee are to beleeue so in God to bee one onely in nature that wee holde him neuertheles to be three in a most holie and glorious distinction of persones And first how can you make it plaine that this is the true meaning and intent Question of the Articles of our beliefe Aâ—swere Becauâ—e after the name of our one onely true God once onely set downe they doe thenceforth make expresse mention both of the Father and of the Sonne of the holy Ghost â—ea and tâ—at also in the same forme of words and profession as if euerie one should saye I beleeue in the Sonne and in the holie Ghost aswell as in the Father the which verily wee might in no wise doe vnlesse eyther of them were verie true God The Ground and meaning of it aswell as the Father It is verie true Wee must onely trust in the true and euerliuing God and in no other ExplicatioÌ„ and proofe either person or thing whatsoeuer according to that wee read 1. Timoth. 4.10 And according to that which was lately alledged out of the Prophet Ierem chapt 17.5 And as we may perceiue by the practise of the seruants of God in their prayers c. Psa 42.2 Read also Psal 146.3 Put not your trust in Princes c. And Ier 3.23 Trulie the hope of the hilles that is of the Idolls accustomed to be worshipped in such places of Idole worship is but vaine or the hope of the multitude of mountaines But in the Lorde our God is the health of Israel Wherfore seeing as by the grace of God it shal be plentifully declared from the holy Scriptures we are to beleeue both in the Father also in the Sonne in the holy Ghost It foloweth necessarily that the one aswell as the other is very true God And therefore also it is euen of it selfe manifest cleare that when we say I beleeue in God the Father our meaning is not that God is onely a Father For then where were the Sonne and what should become of the holie Ghost But our meaning is and so ought to be that God is so a Father and whollie very true and perfect God that yet the Father is no more the onely God then is the Sonne neither the Father and the Sonne more then the holy Ghost For euery one is whole God and yet all three are but one God as hath bene allreadie and shall againe further be confirmed Question But it will likelie be obiected that the Articles of our beliefe make no mention of the word Personne what may wee answer to this Answere Insomuch as mention is made of three necessitie of interpretation requireth that wee shouâ—â— vse this word Personne aswell for the discouerie and confutation of Heresie as for the helpe of our vnderstanding to conceiue and beleeue rightly this most high Mysterie because wee haue no other word more fit and familiar to expresse that very true Subsistence which each of the three hath distinct from eyther of the other albeit euerie one and all of them are really and truelie but one and the same Diuine essence or beeing and nature ExplicatioÌ„ proofe It is veâ—ilie so indeede For seeing mention is made of three it may iustlie be demaunded what three they are wherevnto wee may not answere that they are three Gods for that is contrarie to the doctrine of faith in one onely true God What are they then Are they three Diuine natures or beeings Wee may not say so least wee should at the least seeme to say as much as before that they are three seuerall Gods What shall we say that they are then Are they onelie three diuerse Names to expresse one and the same thing to our capacite without the truth of any distinct Subsistence This may in no wise be affirmed for it is slatte contrarie to the holie Scriptures What shall wee say then to those that shall vrge vs to declare what the meaning of our faith is It is necessarie that wee say that God the FATHER God the SONNE and God the HOLY GHOST in whom wee beleeue are three distinct Persones as well to expresse the true meaning of the holy Scriptures concerning this most high Mysterie as also to defend the truth therof against all misconceiuing and against euerie profane or hereticall gainsayer Of the which there are manie sortes as wee are hereafter to note in the conuenient place of this our inquirie Question But why is this word Person so sitte for this purpose Answere Because the worde Person doth to the familiar and common vnderstanding of euery man not onely note that
through the sanctification of the holy Ghost to take and adopt vs for his children that wee may after a sort sensibly feele and handle the vndoubted certaintie of one couenant made by them all Wherefore like as it is written of circumcision that it was vnto the beleeuing Iewes a seale of that righteousnes which they had by faith Rom. 4.11 so may wee assuredly say of our Christian baptisme the which is vnto vs the same which that was to them that it is a most gratious and authenticall seale of our iustification through faith by the consent of the whole Trinitie Yea so assured a coÌ„firmatioÌ„ hereof is baptisme that the Apostle Peter doubteth not to affirme that we are alreadie saued thereby And so we are indeed as touching the blessed entrance into the state of grace and saluation I speake of all such as doe by the grace of God truly beleeue and trust in that grace which by the will of God himselfe is signified and sealed thereby yea and we may also and ought of dutie by the vertue of the promise of God to be as verily perswaded of our full and perfect saluation in due season yet to come as it we â—aâ— presently the full fruition of it 1. Pet. 3.21 Read also Iohn cha 14. verses 1â— 16 c. This promise therefore must needes be exceedingly comfortable according as the benefit is most singular and great The which comfort of the promise is the next point of our inquirie according to our order propounded SHew therefore in the next place some proofe of holy Scripture for that comfort which we may iustly take in the most blessed testimonie and consent which the holy Trinitie giueth concerning the promise of our redemption iustification and saluation Question What proofe can you alledge for the warrant heereof Answere In the 5. Chapter of the first Epistle of Iohn verses 9.10.11 the holy Apostle setteth out the greatnes of this comfort by a familiar comparison If saith hâ— we receiue the witnesse of men the witnesse of God is greater for this is the witnesse of God which he testified of his Sonne He that beleeueth in the Sonne of God hath the witnesse in himselfe hee that beleeueth not God hath made him a lyar because hee beleeued not the record which GOD hath witnessed of his Sonne And this is the record that God hath giuen vnto vs eternall life and this life is in his Sonne Explication and proofe Heere is in deede a very plaine and familiar demonstration of it For seeing among men the confirmation of euerie matter is established by the testimonâ—e of two or three witnesses Deut. 19.15 Math. 18.16 2. Cor. 13.1 infinitely much more ought the three-fold diuine witnesse of the most holie Trinitie from heauen preuaile with vs to the establishing and confirming of our faith in the most certaine truth of the promise of God And the rather also are wee to comfort our hearts in this assurance The CoÌ„forts benefites because the Lord our God euery way tendering our weakenesse hath added to this threefolde witnesse in heauen a like three-fold witnesse on earth For so saith the same Apostle Iohn in the 8. verse of the same fift Chapter There are three also which beare record in earth the Spirit and the Water and the Blood and these three agree in one And I beseech you let vs marke this comfortable addition diligently For as was obserued before if wee should onely looke to this mysterie of the Trinitie as it is hidden in it selfe and as it were in the most secret closet of the highest heauen it would rather astonish and confound vs then comfort and cheare vp our hearts at the least we should find it so high that wee could not bee able to reach vnto the comfort of it It is Gods exceeding mercie therefore that he hath vouched safe to descend as it were downe to the earth to succour and helpe our weakenesse and to this ende not onely to giue vs the witnesse of his holy spirit inwardly in our soules but also to let vs after a sort to see with our eyes and to feele as it were with our handes life and saluation brought to light for vs insomuch as the blood of our SAVIOVR CHRIST yea euen that water and blood which issued out of his most holy side they doe cleanse vs from all our sinnes and set vs in the high fauour of our most good and gracious God Thus then wee looking to the testimonie of the Father manifested by the Sonne appearing in our nature and immediately sealed vp in our hearts by the holy Ghost who is euen therefore called the Comforter great and singular well may the comfort of our faith bee in the holy Trinitie Yea iustly may it bee esteemed the very treasurie of our comfort According as when the Apostle Paul would wishe and pray the greatest comfort yea euen all the true and best and most compleat comfort that might bee to the Church of GOD in the Citie of Corinth hee concludeth his holy Epistle which hee wrote vnto them with this most sweete farewell The grace of our Lord Iesus Christ and the loue of God and the communion of the holy Ghost be with you all Amen To which purpose also call to minde that which is written Iohn Chap. 17.3 and Rom. 5.1.2.3.4.5 and Ephes 2 18. And in the beginning of the first Epistle of the Apostle Peter his entrance is likewise most comfortable from this doctrine of the Trinitie in respect of the consent both of the Father the Sonne and the holy Ghost in the election redemption iustification and sanctification of his people Question NOw the comfort being thus exceeding great to euery true beleeuer it followeth that the obedience of faith ought of singular dutie to be likewise exceeding great I aske therefore in the fourth place of our inquirie concerning this article what is the dutie belonging to the most sweete and full comfort of faith in the most holy Trinitie Answere The dutie hereof is generally all dutie and the same also to be performed in the most dutifull chearefull earnest and constant manner that may bee euen the same which our Christian and holy Baptisme into the name of the most holy Trinitie doth require That it to say that by the grace of our God we doe as becommeth the obedient children of God our heauenly father most carefully indeuour to shewe forth the fruites of the spirit in the obedience of the Gospell of our Sauiour Christ the Sonne of God and that in all things wee worship the vnitie of the Godhead in the Trinitie of the Persons and the Trinitie in vnitie as the Churches of God haue of ancient time right Christianty professed and so doe also euen at this day ExplicatioÌ„ proofe It is very true that you haue answered For Baptisme being the seale of GODS couenant to vs as circumcision was to the Iewes Genesis 17. it doth likewise answerably require of vs that wee
God ought to be of good courage for the truth and to vse all holy boldnes in doing of their duties Yea euen women though naturally most subiect to feare and discouragements they ought to bee of a good and chearefull heart in all well doing not beeing afraide of any terrour no not from their most churlish husbands c. 1. Pet. 3.6 Read also verses 13.14.15.16 c. See the practise of this Psalme 42.5 c. 9. Why art thou cast downe my soule c. I will say vnto God who is my rocke c. And Psalme 43.1.2 c. Iudge me O God c. For thou art the God of my strength c. And Psalm 46.7.11 The Lord of Hostes is with vs c. The contrarie faint-heartednes is reprooued Ierem. 9.9 Yea and grieuously threatened both there and also Reuelation chapter 21.8 The fearefull and vnbeleeuing c. shall haue their part in the lake that burneth with fire and brimstone which is the second death And that the due consideration of the almightie power of GOD is an argument of great strength to incourage to all good dutie wee may profitably see it by some instances namely 2 Corinthians 9.7.1 Where the Apostle vseth it for a speciall reason to perswade the Corinthians to the exercise of liberalitie The Danger of not beleeuing For God saith hee is able to make all graces to abound towards you that yee alwaies hauing all sufficiencie in all things maye abounde in euerie good worke And by the same reason a Prophet sent of God to King Amaziah perswaded and preuailed with the King to lessen his Armie and to loose a great summe of money which hee had allreadie defrayed about the leuying of it God hath power saith the holie Prophet to helpe and to cast downe And againe The Lorde is able to giue thee more then this 2. Chron 25.7.8 c. The same reason is of like strength to incourage the faithfull to euery other good dutie if it be duely pondered and weighed Finallie that it is our duetie in all things to humble our selues vnder the mightie hand of God Read 1. Pet 5. verse 6. Humble your selues vnder the mightie hand of God saith the Apostle that hee may exalt you in due time For as it is in the verse before that and likewise as wee read Iames chap 4. verse 6. God resisteth the prowde and giueth grace to the humble Thus much for the dueties Question NOwe last of all what is the danger of not beleeuing in the Almightie power of God our heauenlie Father and of not trembling at his iudgements nor submitting of our selues vnder his mightie hand Answere Without Faith in the Almightie power of God wee cannot possiblie truely beleeue any of those workes of God to haue beene wrought by him or which are hereafter to bee wrought by him to the working whereof an Almightie power both was and is allwaies necessarie Neither can wee possiblie be established with sound and stayed comforte in our owne hearts but contrariwise wee shal be ouerwhelmed and confounded with euery vaine feare Yea so as the shaking of a leafe or any like sodaine though a small noise shall terrifie and dismay vs specialâ—ie in a time or place of any great danger and in the darke or deade of the night Explication proofe So indeed we read Leuit 26.16.17 The Lord threatneth vnfaithfull and disobedient persons that he will appoint ouer them fearfulnes to wit as a Tyrant to vexe them c. And that they shall flee when none pursueth them And againe verse 36. that he will send euen a faintnes into their heartes in the lande of their enemies and that the sound of a leafe shaken shall chase them and that they shall flee as fleeing from a sworde and that they shall fall no man pursuing them c. Likewise Deuteroâ—omy 28.65 The Lorde saith Moses shall geue thee a trembling heart Read also agreable to this Psalm 14.5 They shal be taken with feare And Psalm 53. â— There they were afraide for feare where no feare was Yea not onely the wicked but sometimes the children of God themselues for want of fâ—ith or â—t the least through the weakenes of their faith are thus terrified with small and sodaine causes of feare as Peterat the speach of a maide c. The ground or cause of this fearfulnes no doubt is the want or weakenes of faith in the Fatherlie and powerfull goodnes of God And therefore it is that the Prophet Isaiah doth so peremptorilie tell Ahaz and the people of Iudah whose hearts were mooued for feare of the Aramites as the trees of the forest are mooued with the winde that Surelie if they beleeued not they should not bee established Isai chap 7.1.2 c. 9. For want of this Faith wee reâ—de a fearefull example of Gods iudgement vppon a noble man in Israell 2. Kings chapt 7.1.2 Reade also verses 19.20 And I beseeche you howe should wee beleeue firmely and without wauering that the whole worlde was at the beginning created by God the Father of nothing if we doe not beleeue in him as in the Almightie Likewise also how shall wee possiblie beleeue the Resurrection of our owne bodies and of the bodies of the thousand thousands of those that haue died Beliefe in God the Father maker of heauen earth and shall dye and rot away or otherwise be consumed The grouÌ„d and meaning and brought euen almost to nothing vnlesse we beleeue in the almightie power of our God And how shall wee vndoubtedly looke for a new heauen and a newe earth after the resurrection and that the power of the Diuell shall bee vtterly and for euer ouerthrowne if we doe not beleeue in the almightie power of God Yea in the almightie power of God our heauenly Father The Sadduces not considering nor beleeuing this almightie power of God could not beleeue the resurrection of the dead Yee erre saith our Sauiour Christ not knowing the Scriptures nor the power of God Finally to the establishing of the hearts of the children of God these two the power of God and the mercy of God must goe linked together and accordingly bee apprehended and beleeued of the faithfull euen as to the terrour of all infidelles and vngodly ones the fearefull iustice of God shall be armed with his infinit power and so shal for euer confound them all To God therefore almightie and euerlasting yea euen to GOD our most gracious and mercifull Father bee all praise and honour and glory Amen Amen Beliefe in God the Father maker of heauen and earth LEt vs now come to the doctrine of creation the which is of all other the first and the same also a most notable manifestation of the almightie power of God And first what ground of holy Scripture haue you that this worke of Gods Creation being most outward and sensible should neuerthelesse be a matter of faith For faith is described to be of things that
of Iob. The Psalmist doth also excellently celebrate the praises of the Lord for the same his notable workes Psal 104. And thus we may see the workes of Gods mightie creation euery where testified in the holy Scriptures Neuerthelesse insomuch as it was further truly answered the holy historie of them is first of all most fully and plainely and as we may say originally described in the 2. first chapters of Genesis wee will in this our exercise of gathering the doctrine of the principles of religion fundameÌ„tally inquire of theÌ„ according to the ground direction of those chapters Now therefore that we may proceede in as plaine and familiar a course as we can Let vs make our entrance from the consideration of the meaning of this word to Create Question What haue you learned to be the meaning of it Answere This word to Create signifieth most properly to make a substance or beeing of a thing where there was nothing at all before ExplicatioÌ„ proofe It is very true And thus did the Lord at the beginning create the substance and beeing both of the heauens and also of the earth that is he caused them to be when they were nothing at all before For this is the most proper and originall signification of the word Bara Question But doth the signification of it extend no further then thus Answere Yes and therefore I said as I haue beene further taught that it signifieth not onely to make a substance but also to giue a beeing which is more generall and noteth the qualitie and whole estate and condition of the thing as well as the substance it selfe this being the creation of God as wel as the other ExplicatioÌ„ and proofe You haue learned to answere as the truth it selfe teacheth And therefore doe the best learned vpon diligent obseruation affirme that the word Bara doth not onely signifie producere a non esse ad esse that is to bring forth the beeing of a thing from no being but also that God hath herein wrought as excellently for the manifestation of his diuine wisedome and gracious goodnes as of his almightie power And therefore well saith Iunius a learned Interpreter of Gods word Gen. 1.1 Annot post God created that is Fecit ex nihilo he made of nothing Et quidem potentissimè ac magnificentissimè no lesse stately or gorgeously theÌ„ mightily NaÌ„ haec propria est Hebraei verbi significatio For this saith he is the proper signification of the Hebrew verbe And besides it is easie to obserue that the same verbe is vsed to note wisedome in discerning of a thing vppon mature deliberation or in making of a special choise as 1 Sam 17 8. Choose you a man for you c. And Ezek chap 21 19. Choose thou a place and choose it in the corner of the way of the Citie In the Hebrew distinction of this chapter it is the 24. verse Furthermore as touching the qualitie and excellent estate and condition of a thing whereto the word of Creation extendeth it selfe it is euident in that it is expresly said that the Lord created all things very good And Psal 51.10 King Dauid repenting him of his owne corruption whereby hee had peruerted his owne soule praieth God to create in him a cleane heart Read also Isay 54.16 behold I haue created the smith c. and I haue created the destroyer to destroy And chap. 57.19 I create the fruite of the lippes to be peace c. And 65.17.18 Newe heauens and a new earth and ioy to Gods people And besides all this the word of creation doth not onely signifie the making of the first matter and ground of all thinges called the heauen and the earth but also the first producing and making of all Creatures in their kindes from them or like to them as the Sunne and the Moone and the Starres like to the matter of the heauens in proportion as Adam and other earthly creatures were created from the earth and out of the water Gen. 1 20.21 and ch 3.19 And Eue of the ribbe of Adam For God created them male and female Gen. 1.27 and ch 7.1.2 yea the propagation of all creatures in their kinds it is called a new creation Gen. 6.7 Psals 102.18 and 104.30 and Ezek 28.13 15. Iob 31.15 He that hath mad me in the wombe hath he not made him Hath not he alone facioned vs in the wombe And Ier 1.5 To this purpose it is that to the clearing of the full signification of this word of Creation diuers wordes are somtimes put together And namely these two Iatsar and Gnasa are ioined with Bara the one signifying to doe a thing in a more generall signification the other to make one thing of another giuing it a newe forme and beautie c as the potter doth his pot out of the clay From the which similitude the Lord expresseth the creation of the body of Adam out of the dust of the earth as it were mixed with water and so moulded vp to a lumpe and fashioned to his excellent forme and shape and to that excellent estate and condition wherein God did set it As * The Lord God made maÌ„ of the dâ—st of the ground breathed in his face breath of life and man was a liuing soule The Greeke words answering to these as the learned ob erue are Kâ—â—â—s for creat ng of nothing Poâ—â—sis for making into sâ—me outward â—orme Pâ—â—sis for a through working anâ—â—aâ—â—oâ—ing both within and withâ—ut Iunâ—â—s Annot post Gen 2. verse 7. So that although the soule is signified to be by creation most properly taken yet it is more immediately from God Concerning the similitude of the Potter reade Isaiah chapter 45.9 Woe vnto him that striueth with his Maker the pot shard with the potshardes of the earth that is as well one as other all being fraile and earthly c. In the which Chapter also are the former three wordes noting this more full signification of creation ioined together as we may read them verse 7. I forme the light and create darknes I make peace and create euill I the Lord doe all these things And in the same chap verse 18. Thus saith the Lord that created heauen God himselfe that framed the earth and made it he hath prepared it he created it not in vaine he formed it to be inhabited c. And before this ch 43.7 Euery one saith the Lord shall be called by my name For I created him for my glory formed him and made him Moreouer Gâ—n â— 22 there is yet another word vsed to expresse the manner of the creation of Eue. For the Lord taking a ribbe as it were a rafter or sparre out of the side of Adam is said to haue builte Eue that is to say to haue framed and fashioned her as an excellent building yea with a body of more large capacitie and with move roomes and inclosures as one well saith for the more coÌ„modious
not seldome giue vnto the wicked whose portion is in this life onelie more speedie and also longer continued outward prosperitie then hee doth to his owne children as in this point euen Caine and his posteritie may from the beginning be examples or instances in that they flourished and ruffled in the worlde while Adam and Eue were without posteritie from any other childe and no doubt grieued to behold the wickednes of Caine vnto the hundred and thirtith yeere of their age before God gaue them Sheth to succeede in stead of godly Abell And the same is euident from the examples of Ishmael and Esau who had eyther of them a long starte before Iaakob as touching the wealth and glorie of this present euill world Gen chapt 36.31 And herewithall also for expeditions sake let vs take the same for examples how God giueth this outward prosperitie and aduancement not onely to particular persones in their priuate estate but also to whole publike states and kingdomes though they be wicked and vngodly as it is further euident by the rising of all the chiefest Monarchies of the worlde among the Assyrians Babilonians Medes and Persians and among the Romans Yet so as their falling and dissolution is likewise determined and ordered by the Sacred prouidence of God as well as their rising according as the holy Prophesies giuen forth therof by holie inspiration from God doe plainly euict Of the which read a speciall instance Dan chap 5.25 God hath numbred thy kingdome and hath finished it saith the Prophet to king Belshazzar And generally it is most certainly determined by the Lord that not onely particular persons but also that whole Families States and Kingdoms that will not serue the Lord shall perish at the last through the iust displeasure and iudgement of God when once their day is come and the measure of their sinne is at the full As Prou 2.22 And 3.33 and 14.11 Isai 54.15 c. Ier 25.15 Zech 14.17 c. Psalme 75.4.5.6 c. God manifesteth his prouidence by his iudgements vpon the wicked from day to day in all places as we might see if we would diligently mark them He bringeth secrete sinnes many times to light verie strangelie euen before men and how much more then may wee iustlie perswade our selues that all things are naked and manifest before himselfe Thus the prouidence of God ruleth all the wicked of the earth as touching their persons and outward estate both particularlie and generallie and also priuatelie and publikelie Question But may the same also be truely affirmed concerning their soules wherein is seated the fountaine of their wickednes that they are likewise gouerned by the holie prouidence of the Lord Yea there is no doubt but it may be truly affirmed and accordingly The grouÌ„d and meaning of it it ought to be so acknowledged and beleeued of euery true beleeuer Question In what sense may it be truly affirmed and ought also to be beleeued that it is so Answere Whereas the wicked through selfe-loue and pride in themselues and of wilfull malice and despite against others they following therein the suggestion of the diuell doe endeuour by all meanes to abuse that wit and strength which they haue naturally howsoeuer God doth not vsually take away from them their wit and strength neither doth bereaue them of all meanes in such sort that they cannot neither deuise nor practise great and mischieuous enterprises yet by his ouer-reaching wisedome together with his most holie and euer-ruling power he turneth their deepest deuises and mightiest designements whatsoeuer to serue his owne most soueraigne counsell and purpose to the glorie of his owne name and the finall benefit and comfort of his Church and people ExplicatioÌ„ proofe This is notably to be seene in the violent practise of the Sabeans and Caldeans against Iob if wee compare the first and the last chapters of that booke together Likewise in the subtile practise of the wicked Iewes against our Sauiour Christ according to that Act 2.23 And in the practise of the brethren of Ioseph against him Gene. 37.27 c. For as Ioseph saith vpon comfortable experience chap 45.5 God sent me before ye for your preseruation And chapter 50.21 When yee thought euill against me God disposed it to good c. Reade also Isai chap 10 5 6 7 c. O Ashur the rod of my wrath c. But hee thinketh not so neither doth his heart esteeme it so but he imagineth to destroy and cut off not a few nations c. But when the Lord hath accomplished all his worke vppon Mount Sion and Ierusalem I will visite the fruit of the prowd heart of the King of Ashur and his glorious and prowd lookes And chap. 37. â—8 29. Because thou ragest against me saith the Lord and thy tumult is come vp into mine eares therefore will I put my hooke into thy nostrills and my bridle in thy lippes c. And verses 36 37 38. The Angell of the Lord went out and smote in the Campe of Ashur an hundred fourescore and fiue thousand c. Yea so doth the Lord ouer-rule the counsells purposes and enterprises of the wicked that whereas they in their wilfulnesse say in themselues and of themselues that they will doe this or that euill and mischiefe God also saith in his iustice euen so often as he seeth it meete to permit and leaue them to their owne will that they shall doe it Yea God himselfe doth it by them we meane the action or thing that is done as it is a iust punishment any way eyther vpon themselues or vpon any other by them but not in respect of the euill quality nor according to the euill ends which the wicked propound to themselues in their vngodly enterprises And thus God aboue that which the wicked intend seruing his one holy counsell by them he doth neuerthelesse by that light of nature which is in them and by the rebukes of his owne spirit in such sort conuince their consciences of their wickednesse euen before they doe commit it that they stand iustly condemned in themselues for euery wicked thing which at any time they eyther minde or doe This is manifest by the examples before alledged as also by that which the Lord saith concerning the hardening of Pharaohs heart Ex. 7.3 and ch 9.12 16. and ch 10.1 20. and ch 14.4 And likewise concerning the open defiling of King Dauids wiues 2. Sa. 12.10 11 12. And according to that which the same King saith of railing Shimei that the Lord had bidden him curse Dauid ch 16.10 According also as the Lord is said to put a lying spirit in the mouth of Ahabs false Prophets to the end he might by their euill counsell bring euill vpon the wicked King as the Prophet Michaiah told him as we reade 1. King 22.23 Neuerthelesse GOD doth many times as pleaseth him take the wise and snarle them so in their owne crafts that he doth not onely ouerthrow their
fatherlie care to turne all to the benefite of the soule according to that of the Apostle Paul Romanes 8.28 Wee knowe that all things worke together for the best vnto them that are called of his purpose c. But more particularlie Question What is that admirable manner of the Lord God his most prouident mercifull and Fatherlie gouernment ouer the soules of his children and faithfull seruants Answere VVheras wee are all of vs by nature vaine foolishe prowde and rebellious against God and his word he doth by the gracious power of his holie Spirit through his word so alter and change the hearts mindes and willes of all those that be his that hee maketh them fooles in themselues sheweth them to be in themselues weake also miserable euery way forlorne that so he may make them carefull to seek to be truely wise holie and blessed in him Yea hee leadeth them downe as it were to the lowest pitte of Hell that he may make them fitte at the last to inhabite the highest and most glorious Heauens And all this of his meere grace and fauour in his beloued Sonne our Lorde Iesus Christ euen according to his owne counsell and purpose in him before the world was as was saide before It is verie true For euen herevnto doth the Lord subordinate the course of his gouernment ouer all his other creatures and workes To this purpose hath hee sanctified all his holie ordinances worde prayer Sacraments c. To this purpose doth hee speciallie guide the thoughtes wordes and works of his children censuring rebuking and chastising them so farre as they doe erre and goe astray from him but comforting incouraging and reioycing them in all things wherin they doe well obeying his word and the holie motions of his good Spirit which frameth their hearts of conscience to will and desire that onelie which God willeth c. This your last answere containeth both the effectes and also the cause of this excellent prouidence of God concerning his children For the which I desire that you should shewe some proofe out of the holie Scriptures And first concerning the effectes of Gods most holie gouernment in the altering and changing of the heartes of his chldren of fooles making them wise of weake strong c. Question What ground haue you for the proofe of these things Answere To this purpose the Apostle Paul teacheth vs that wee are not of our selues sufficient no not fitte so much as to thinke a good thought 2. Cor. 3.5 Much rather therefore must the will and the deede be of God Philipp 2.13 For it is God saith the same Apostle who worketh in you the will and the deede euen of his good pleasure And 1. Corinth 12.3 No man can say that Iesus is the Lorde but by the holie Ghost And Romanes 8.14 They that are the Sonnes of God are ledde by the Spirit of God Finallie Galatians 5.22 c. The fruite of the Spirit is loue ioye peace long-suffering gentlenes goodnes faith meeknes temperance against such there is no lawe For they that are Christes haue crucified the fleshe with the affections and luâ—â—es If wee liue in the Spirit let vs walke in the Spirit ExplicatioÌ„ and proofe See the last Answere in the former page These holie Scriptures doe shew in deed the most excellent and admirable worke and gouernment of God concerning the soules of his children To the which purpose also the Apostle saith further Let euery one that seemeth to be wise in this world be a foole that he may be wise For the wisedome of this world is foolishnes with God c. 1. Corinth 3.18.19 Reade also Rom 7.9 c. to the ende And Galat 5.17 Read likewise Reuel 3.17.18.19 Thou saiest I am riche c. and knowest not that thou art wretched c. I counsell thee to buye of mee gold tryed by the fire that thou maiest be made rich c. As manie as I loue I rebuke and chasten be zealous therefore and amend And that the Lorde leadeth his children downe as it were to the lowest pit and raiseth them vp againe from all their feares and sorrowes c. it is euident Psalm 86.13 and Psalm 130.1 And likewise Actes 14.22 The beaten way to the kingdome of God is by manifold affliction and tribulation But in all troubles and afflictions the Lorde standeth by his children as a tender supporter and comforter 2. Corinth 4 8 9. Moreouer how exact a watche and howe prouident a gouernment the Lorde exerciseth ouer his children reade it notablie described Psalm 139.1 c. O Lorde saith the Psalmist thou hast tryed mee and knowne mee Thou knowest my sitting and my rising thou vnderstandest my thought a farre off c. Thou boldest mee straite behinde and before c. Whether shall I goe from thy Spirit c. But all this to the singular benefit of euerie true seruant of God whom God nourtereth as a Father his childe whom hee dearely loueth And as hee dealeth thus watchfullie for euerie one a parte so doth hee for the whole bodie of the Church conioyntlie against the which the verie gates and power of Hell shall neuer bee able to preuaile as our Sauiour Chrâ—st hâ—mselfe assureth vs. Finallie the gouernment of God ouer the soules of his children whether of euerie one apart or of manie or of all together it is to be considered not onely in his long sufferance before their conuersion but also in their conuersion it selfe and for euer after So that if they waxe at any time forgetfull he causeth their owne heartes to smite them as hee did the heart of king Dauid after that hee had sinned in numbring the people hee giueth them troubled consciences he chastiseth them sharplie in their bodies because of the sinne of their soules he taketh awaye all comfort of his Spirit for the time though hee mindeth to restore them to their former ioyes againe But who can expresse the manifold wisedome of Gods most holie prouidence in the gouernment of his children Hetherto of the effectes of Gods most gracious prouidence towardes his Church and euerie member thereof LEt vs now come nowe to the chiefe cause of all The which as was saide is the meere grace and fauour of God Question What ground haue you hereof Answere Because thou wast precious in my sight saith the Lord by his holie Prophet and thou wert honourable and I loued thee therfore will I giue man for thee and people for thy sake Isai chapt 43.4 c. ExplicatioÌ„ proofe The same we may see likewise testified Deut chapt 7. verses 6.7.8 c. and Ezek chapt 16.1.2.3 c. The which testimonies though they respected more particularlie the Church of the Iewes yet by them it is euident what manner of affection the Lord beareth towards his whole church both of Iewes and Gentiles and also what is the true cause of all the dignitie and happinesse of the Church euen the free loue and adoption or acceptance
Lord shal stand for euer and the thoughts of his heart throughout all ages As Balaam saide that he could not speake but as the Lord would haue him Numb 24.13 so it is generally affirmed that the answere of the tonge is of the Lord Prou chap 16.1 The ordinarie cures which the Lord worketh concerning all sorts of diseases they are in effect the same and in number infinitely more then his miraculous cures haue beene All proceed from one and the same mercie of God toward his people whether he worke by meanes or without meanes in some processe and tract of time or more speedily in a moment Psalm 103. verses 3 4. As God directed the lot to find out Achan Ionathan Ionah Matthias so by the same prouidence of God the whole disposition of euery lot is of the Lord though to our thinking it is cast into the lap as it were by hap hazard Prou 16.33 Finally as our Sauiour Christ could not be apprehended and put to death vntill the time came appointed of the Lord so the times of all the faithfull seruants of God are in his handes to dispose of them as it pleaseth him al the contrary indeuours of the wicked notwithstanding As 2. Chron 16 9. The eyes of the Lord behold all the earth to shewe himselfe strong with them that are of perfect heart toward him Great therefore is the comfort of faith in Gods fatherly prouidence to euery one that truely beleeueth in him according to this second consideration And the rather will this consideration be comfortable if we obserue that God doth not at this day so tye himselfe to ordinarie courses but so often as he thinketh meete he sendeth extraordinarie succours to his distressed seruants According as it is credibly reported that God hath in these our daies strangely directed his seruants sometimes to preuent the apprehension of their persecutors sometime to escape after they haue bene apprehended though they haue beene narrowly watched According also as at the siege of Rochel it is reported that when the poorer sort wanted bread victual God did send theÌ„ in the riuer a kind of fish called Surdones euery day so long as the siege lasted in great aboundance and that they ceased the same day that the siege brake vp Act and Monum at the very end of the booke Thus much concerning the second help to farther inlarge our coÌ„fort in the fatherly prouidence of God Thirdly to the same ende serueth the experience and testimonie of other concerning the same Such as is the testimonie and experience of Ioshua concerning himselfe and the people in his time ch 21.45 There hath nothing failed saith he of all the good things which the Lord hath said to the house of Israel but all came to passe And againe ch 23.14.15 as it were vpon his death-bed Behold saith he this day doe I enter into the way of all the world and yee knowe in all your hearts and in all your soules that nothing hath failed of all the good things which the lord your God promised you but al are come to passe vnto you nothing hath failed thereof Likewise King Salomon 1. King 8.15 Blessed be the Lord God of Israel saith he who spake with his mouth vnto Dauid my Father hath with his hand fulfilled it c. And so K. Dauid before him Psa 18.4 c. The sorrowe of death compassed me c. But in my trouble I called vpoÌ„ the Lord cried vnto my God he heard my voice out of his Temple my cry did come before him into his eares c. And Ps 34.2 c. My soule shal glory in the Lord the humble shal heare it and be glad c. I sought the Lord and he heard me yea he deliuered me out of all my feare They shall therefore looke vnto him and runne to him and their faces shall not be ashamed saying This poore man cried and the Lord heard him and saued him out of all his troubles And Ps 37.25 I haue beene yong and am old yet I neuer saw the righteous forsaken nor his seed begging bread But on the contrarie touching the wicked verses 35.36 I haue seene the wicked saith he strong and spreading himselfe like a greene bay tree or as the word Hezrach arbor indigena signifieth a tree in his natiue soile Yet he passed away and loe he was gone I sought him but he could not be found But that we may returne againe to the testimonies of the Pâ—ophet concerning his owne experience read Psal 66 16 c. Come saith he and hearken all yee that feare God and I will tell you what he hath done to my soule c. And againe Ps 116.5.6 c. To the furthering of this comfort it is to singular purpose that we doe throughly acquaint ourselues with those holy histories of the Bible wherein God himselfe hath of speciall purpose most liuely manifested the most gracious vertue of his prouidence As is notably in the histories recorded concerning Iaakob Ioseph Dauid Iob and such like Whose end and issue out of their manifold and great troubles we are willed to consider to the comforting of our selues against our owne afflictions and trialls Iames. chap 5. 10. 11. Fourthly our owne experience from times past faithfully recorded in our hearts will be verie helpefull to the increase of our comfort for all times to come And therefore we are exhorted diligently to marke the Lords gracious dealing with his seruants As Psal 37. verse 37. Marke the vpright man and behold the iust for the end of that man is peace Thus euery one of vs should keepe a diligent register of all Gods mercifull dealing toward our godly friendes and acquaintance both coÌ„cerning their life their death All which ought to be so many incouragements to confirme vs to walke in the like godly course that they haue walked in and so to hope for the like good end which they haue made according to that Heb 13 7. The sewnes of such kind of obseruers of Gods prouidence is noted to their reproofe Ps 107.23 But as touching those that are diligent obseruers of it the fruite is noted to bee singular euen in the same verse insomuch as they shall vnderstand to wit to their comfort how great the kindenesse of the Lord is Contrariwise all profane neglect whether of the mercies or of the iudgements of the Lord it is subiect to the iust displeasure vengeance of God Ps 28.5 Verily if we would diligently call to minde wee should easily remember that God hath shewed vs much mercie in our life time in sauing vs from many hurtes and mischiefes sometimes from breaking a legge or an arme sometimes from drowning or burning sometimes from the losse of the eye of our body or from the losse of the spirituall eye of our vnderstanding whereby we should haue fallen into this or that herisie of soule Yea if we would carefully call things to minde we should easily remember
redemption and saluation by our Lord Iesus Christ it is altogether aboue nature So that the Lorde may worthilie say by his holie Propet Isaiah ch 55.8 against all such Iudges of euil thoughts that is such euill thinking Iudges as the Apostle Iames termeth them My thoughts are not your thoughts nor your wayes my wayes For as the heauens are higher then the earth so are my wayes higher then your wayes and my thoughtes then your thoughtes c. And furthermore it is not in any wise to be doubted but that insomuch as God vouch-safeth by his holie worde and Spirit to teach and warne to command exhort to promise and incourage his children to walk in his blessed waies to the end they may not onely escape euerlasting death but also be partakers of his blessings to their endles life it is not to be doubted I say but that he will giue them the fruit benefit of euerie part of his holie ordinance according to those good endes whervnto he hath appointed the same Finallie it is euen as certainlie true concerning the reprobates that they doe not goe on in their sinnes and so fall into the curse and condemnation by anie compulsion or temptation and prouocation from God but of their own voluntarie disposition contrarie to the expresse will and commandementes of the Lord. And in this respect it is that the Lord with whom ther is in truth no repentance or change such as is in vs doth yet ascribe repentance and changing of minde to himselfe vpon the obstinacie of the wicked according to that Gen 6. ver 6. It repenteth mee that I made man And again Ier 8.18 If the nation against whom I haue pronounced a plague doe turne from their wickednesse I will repent of the plague c. An example wherof we haue in the Prophesie of Ionah ch 3. vers 10. The first dutie therfore of faith in the Fatherlie prouidence of God is this that we trusting in his mercie goodnes do renounce all blind fortune all fatall necessitie of Stoical destinie acccording to the first branch of the answer Touching the second branche to wit that it is our dutie to abandon all inordinate distrusting or distracting cares about earthly things read a plaâ—â—e proofe hereof Matth ch 6.25 c and verses 32.33.34 Be ye not carefull saith our Sauiour Christ for your life what ye shall eate c. For your heauenly Father knoweth that ye haue need of all these things But seeke ye first the kingdome of God and his righteousnes and all these things shal be cast vnto you For in so much as els-where he assureth vs that it is the Fathers pleasure is to giue vs a kingdome yea such a kingdome as is onelie worthy to be in request Luke 12.32 howe can we thinke that he will faile any of his children touching the necessaries of this life so farre forth as may be good for them Touching the moderat on of our lawfull studies and labours we haue a flat commandâ—ment Pro 23.4.5 Trauell not too much to be rich but cease from thy wisedome Wilt thou let thine eyes flie vpon that which will shortlie flie away c And that it is our dutie to submit all our enterprises to the holie prouidence will of God Read Exod 18.23 If thou doest this thing saith Iethro God command the c. And 2. Sam 12. Be strong saith Ioab and let vs be valiant for our people for the cities of our God and let the Lord do that which is good in his eyes And 1. Chro 13. â— If it seeme good to you saith king Dauid and that it proceedeth of the Lord your God wee will send c. And Heb 6.3 And this will we do if God permit And 1. Pet 3 1â— It is better if the will of God be so that we suffer for well doing then for euill doing And Iames 4.13 c the holy Apostle doth earnestly reproue the contrarie presumption Goe to now saith S. Iames â—e that say to day or to morrowe we will goe into such a citie and continue there a yeare buy and sell and get gaine And yet ye cannot tell what shal be to morrow For what is your life It is euen a vapour which appeareth for a little time and afterwards vanisheth away for that ye †Note Wee ought to speake it often for the open profession of our faith beâ—oâ—e â—en but to thiâ—ke it alwaies for the truth of our faith in the fight of G d. Note also ought to say If the Lord will and if we liue we will do this or that But now yee reioice in your boastings all such reioicing is euil Therefore to him that knoweth how to doe well and dâ—th it not to him it is sinne To this purpose also serueth well the holie Prou chapt 15.3 The eyes of the Lord in euery place beholde the euill and the good Read also Psalm 139. God seeth in the night as-well as in the day hee giueth sleepe and be holdeth our eyes waking c. Read also Ester chap 6.11 c. Thirdlie that it is our dutie as a fruite of the comforte of faith in the Fatherlie prouidence of God †Tâ—â—thâ— end it is oâ—r dutie to haue the wâ—rks of Gods prouidence gouernment in a holy admiration vpon a d ligent view and reuerend considerat on of them Read Iob 36 22.23 c and in the chapters oâ— lowing Read also Psal 8. Psal â—6 8 c. and 66.5 to thinke and speake most reuerently of the same and of all the workes therof it is euident euen of it selfe vnlesse wee should willinglie take his name in vaine For it is certaine that as God by his worde of Creation created all so doth hee continuallie by his worde of Prouidence and gouernment wherof we read Psal 147.15 16 17 18. hee doth I say by this word and wisedome of his rule gouerne dispose of all things in the world froÌ„ the greatest most honorable to the least basest from the best most vertuous to the worst most wicked thing that is done vnder heauen Yet so as we must take heede that we impute not the least error or euill or the least defect of goodnes that may be to him Farre be this from vs. Read Iames. 1. verse 1â— It is one thing to be author or cause of an euill and farre another thing to be the orderer and disposer of the euill to a good and holie ende contrarie to the intent and minde of the euill worker It must be confessed indeed that God himselfe doth sometime take vpon himselfe the doing of that which is of the owne nature sinfull as the hardening of the heart of Pharaoh against the Lord and the abusing of the concubines of Dauid c. But before we can say so without blasphemie against God wee must see or rather by faith aboue our reache acknowledge first that it is iust and holie
Lord say thus I haue no delight in thee Behold saith king Dauid here am I let him doe to mee what seemeth good in his eyes And Psalm 39.9 I should haue bene dombe and not haue opened my mouth because thou diddest it And Psalme 119.75 And Isaiah 39.8 The word of the Lord is good which thou hast spoken saith Ezekiah to the Prophet Isaiah Read also Dan 9.7.8.13.14 and Nehem 9.33 And not to waite for the counsell of God is noted to be a fruit of vnbeliefe Psalme 106.13 For the hope of a good issue wee haue seene sufficient ground in the fourth branch That it is our duty to increase in loue toward God according to the increase of our deliuerances Read Psalm 116.1 I loue the Lord because he hath heard my voice and my prayers c. And Psalme 18. I loue thee dearely O Lord my strength It is the beginning of the Psalme which Dauid writ after that God had deliuered him out of the handes of all his enemies The fruit wherof was this that he was the more established in Gods goodnes See Psalm 3. and 23. And in the holie Storie 1. Sam. 17.34.35.36.37 And 2. Corinth 1.10 and 2. Timot chapt 4.17.18 That it is our dutie both in prosperitie and aduersitie to be thankefull to God take Iob for a notable example chapt 1.21 The Lord hath giuen and the Lord hath taken blessed be the name of the Lord. And chapt 2.10 Shall wee receiue good at the hand of God and shall we not receiue euill In all things saith the Apostle giue thankes for this is the will of God in Christ Iesus towardes you 1. Thess 5.18 Verilie there is no bit of bread that we eat in prosperitie nor any garment which we put on c. Neither in aduersity is ther the least mitigation of paine or renewing of comfort but it is from the prouident and Fatherlie hand of God who houldeth our soules in life And therfore iust cause why we should be thankfull to him for all his goodnes Both in the one estate and also in the other we ought to resolue our selues with Iob to put our trust in the Lorde though hee should kill vs. ch 13.15 It is our dutie aso to reioice in the execution of the iudgements of God against the wicked Read Psalm 58.10.11 and 64.10 and 92.1.2.3.4 And Psal 136. And Psal 119.62 At midnight saith the Prophet will I rise to giue thankes vnto thee because of thy righteous iudgements And verse 104. Seuen times a day doe I praise thee because of thy righteous iudgements And Isaiah 49.13 Reioyce O heauens and be ioyfull O earth brust forth into praise O mountaines for God hath comforted his people and will haue mercie vpon his afflicted c. Finallie wheras wee haue seene before that there are speciall comfortes appertaining to death as touching those that die in the Lord so let it not be forgotten heere that in so much as it is in it selfe a speciall fruit or punishment of sinne there are speciall good vses to be made of the due meditation of it in this respect For first it is verie effectuall to beate downe all hautines and pride of hearte in vs whilest that wee remember as the truth is that wee are but dust and that to dust wee must returne Genes 3.19 And Psalme 90.3 Genes 18.27 Secondlie it may iustlie preuaile with vs to withdrawe our heartes from all inordinate care of delicious pampering of the flesh which is but a fatting of it for the wormes Isaiah chap. 14.11 Iob. 17.13.14 Thirdlie it may iustlâ—e prouoke vs to the speedie imbracing of the feare of God and to the diligent practise of euery good and Christian dutie seeing we haue but a short tine of abiding here and because God wil call vs to an account howe wee haue spent our life Psalme 119.17.18.19 Ecclesiast 11.9 and chapt 12.14 Fourthlie it may well be vsed as a speciall remedie against hypocrisie in matters of Gods holie and immediate worship and against all dissembling deceitfull dealing towards men because nothing will giue sound comfort against death but that which is sincere and vnfained An euill conscience will betraye it selfe Matth. 7.21.22.23 And chapt 22.12.13 Last of all it is mightie to admonishe vs to holde fast the faith and loue of Christ who is the onely roote and fountaine of all comfort both in life and in death in this worlde and in that which is to come Philippians chapter 1.21 These then and all other like to these are the duties belonging to the comfort of faith in Gods fatherlie prouidence But here a doubt may seeme profitablie to be answered though something hath bene alreadie said concerning that point for the answering of it before The Danger of not beleeuing For seeing that all things are so ruled and ordered by Gods Almightie prouidence that without his blessing it is altogether in vaine to goe about to buâ—ld the house Question or to watch the citie c as wee read Ps 127. Doth not this take away and vtterlie frustrate all our prouidence or fore-cast all whatsoeuer diligence and indeuour we shal vse either in our ciuill or domesticall and houshold affaires and busines of this life Answere No it is farre otherwise God expreslie requireth and commandeth our best diligence withall holie and discret circumspection and fore-sight to serue his diuine Prouidence in verie many things for his glorie and our owne benefit and hee hath also promised and doth daylie yeelde blessing and good successe there-vnto Onely wee must take heede that we trust not in our owne wit diligence or in any lawfull meanes whatsoeuer we vse but in the blessing of the liuing God alone As touching wicked and vnlawfull meanes we must in no wise vse any of them And seeing the wisedome gouernment of God our heauenly Father is high aboue all our vnderstanding and indeuours therefore also it is our part to be content though things take not that effect alwaies which we intend desire insomuch as we may be sure that God will bring all to a more excellent passe then we could once conceiue in our mind ExplicatioÌ„ proofe It is very true and wee haue seene sufficient ground of it before Neuerthelesse God alloweth of all those indeuours which his children make according to the rules of his reuealed will and within the compasse of their callings Hee will also turne their indeuours to their blessing and reward howsoeuer for secret causes knowne to himselfe hee doth not giue them their desired and expected effect but rather the contrary as it may seeme And that God requireth our diligence and wisedome in seruing his prouidence it is euident euery where both by precept and also from the notable examples of the seruants of God Read Pro 6.6 Goe to the pismire ô thou sluggarde c Eccl 9.10 All that thy hand shall find to doe do it with all thy power c and Ier 48.10 Cursed
being ashamed of him or of his Gospel that we must esteeme it to be the greatest honour vnto vs ExplicatioÌ„ proofe that may bee to professe his name Thus it ought to be indeede For first touching most high estimation in iudgement the Apostle teacheth it plentifully in the whole first chapter of the Epist to the Heb. that it ought to be so in so much as he is the Sonne of God And further also in so much as he is incomparably a farre more excellent Sauiour then any of the Iudges of Israel euer were as was obserued before Yea more excellent then was Ioshua that mighty Captaine otherwise called Iesus Act. 7.45 and Heb. 4.8 who before the time of the Iudges brought the people of Israel into the land of Canaan by a mighty conquest Likewise in so much as he is a more excellent high Priest then Aaron or any of his race and succession Heb. 7. And a more excellent Prophet then Moses Heb. 3. verses 3. c. or then Eliah Iohn 1.21.25.30 or then Ionas or any other For as our Sauiour saith Matth. 12.41 A greater then Ionas is here Finally seeing he is more a excellent King then Salomon as in the same 12. chap. of Matth. verse 42. A greater then Salomon is here Yea seeing he is the King of all Kings and Lord of all Lords therefore ought we more highly to esteeme our Sauiour by infinite degrees aboue any or all of them Yea aboue the holy Angells also as was well answered according to the 1. chap. of the Epist to the Hebrewes Secondly in so much as affection ought to follow a right iudgement therefore seeing our Sauiour is most high and excellent aboue all it is our dutie accordingly to loue and reuerence him aboue all as the Song of Songs doth notably teach vs chap. 1. verses 1 2. and chap. 3.1 2 c. and chap. 3.8 9 c. Reade also 2. Cor. 5.14 The loue of Christ constraineth vs. And 1. Epist 16.22 If any man loue not the Lord Iesus Christ let him be had in execration c. Reade also Philip. 3.7 8 c. All things are to be accounted losse and dongue in comparison of the excellent knowledge of Christ Iesus our Lord after the example of the holy and zealous Apostle He that loueth father or mother or sonne or daughter more then me he is not worthie of me saith our Sauiour Matth. 10.37 And Luke 14.26 He that hateth them not in comparison of his loue to our Sauiour Christ if neede so require he cannot be his Disciple Thirdly that in all outward obedience we stand bound to yeelde our Sauiour Christ yea and that from our inward soules and spirits all diuine worship and seruice due to the Maiestie of God it is euident from sundry testimonies of the holy Scriptures And namely Psal 2.12 Kisse the Sonne of God lest he be angry And Iohn 5.22 23. The Father hath committed all iudgement to the Sonne because that ad men should honour the Sonne as they honour the Father He that honoureth not the Sonne honoureth not the Father which hath sent him And Philip. 2.9 10 11. conferred with Isai 45.23 God hath highly exalted him and giuen him a name aboue euery name that at the name of Iesus euery knee should bow c. And that euery tongue should confesse that Iesus Christ is the Lord vnto the glory of God the Father But of this externall worship we shall see the practise in the duty of Prayer We must also beleeue in our Sauiour Christ Psal 2.12 Blessed are all they that trust in him Reade also Iohn 3.36 He that beleeueth in the Sonne hath euerlasting life And chap. 9.35 our Sauiour himselfe instructeth and prompteth the man whom he had healed of his natiue blindnes to beleeue in him And so he teacheth his Disciples chap. 14.1 as wee haue considered more at large heretofore Reade also Matth. 9.22 and chap. 15.28 and Luke 7.9 he commended those that beleeued in him And Rom. 15.12 In him shall the Gentiles trust And 1. Iohn 3.23 It is the commandement of God that we doe beleeue in the name of his Sonne Iesus Christ It is our dutie likewise not onely to pray to the Father in the name of our Sauiour in that hee is our Mediator but euen to pray to him as being one God with the Father and the holy Ghost as our baptizing into his name together with theirs may plainely teach vs. Reade Act. 22.16 Yea hereof we haue many approued examples euen such as be allowed by our Sauiour himselfe coÌ„cerning those that were guided by the spirit of God to make their praiers vnto him Namely Mat. 8.2 A leper worshipped him saying Master if thou wilt thou canst make me cleane And chap. 9.18 A certaine Ruler worshipped him saying My daughter is now deceased but come and lay thine hand vpon her and she shall liue And chap. 15.22 A woman of Canaan cried vnto him Haue mercy on me O Lord thou Sonne of Dauid my daughter is miserably vexed with a Diuell c. And chap. 1 verses 14 15. A man kneeling downe to him said Master haue pitie on my sonne for he is lunatike c. And Mark chap. 9.24 The same man professeth himselfe to beleeue ExplicatioÌ„ and proofe and praieth our Sauiour to helpe his vnbeleefe Lord saith he I beleeue helpe my vnbeleefe And Luke 17.5 The Apostles make the like praier Lord increase our faith Or as the words in the original circumstance of the place both here and Matt. 17.20 incline to this sense Lord giue vs the gift of faith The words themselues are Prosthes hemin pestin adde faith vnto vs. And the Lord said If yee had saith as much as is a graine of mustard seede c. In the 7. chap. of the Act. verse 9. Stephen being at the point of death praieth thus Lord Iesus receiue my spirit And 2. Cor. 12.8 9. Paul saith that he praied often to the Lord Iesus for himselfe And so he did for many other Rom. 1.7 and in the beginning of his other Epistles Grace be with you and peace from God our Father and from the Lord Iesus Christ And againe in the conclusion chapt 16. verses 20 and 24. Reade also 2. Cor. 13. verse 13. The grace of our Lord Iesus c. be with you all Amen Moreouer 1. Thes 3.11 Now God our Father and our Lord Iesus Christ guide our iourney vnto you And 2. Epist chap. 2.16.17 Now the same Iesus Christ our Lord and our God euen the Father who hath loued vs and giuen vs euerlasting consolation and good hope through grace Comfort your hearts and stablish you in euery word and good worke Yea generally all christians are described by this note or marâ—â— that they are such as doe call vpon the name of our Lord Iesus Christ as Act. 9. verse 14. and againe verse 21. And 1. Cor. 1. verse 2. Thus then Inuocation and Prayer is a dutie to be
the Lord being a seruant is the Lords free man Likewise also he that is called beeing free is Christs seruants Ye are bought with a price be ye not the seruants of men And Galat. 1.10 Goe I about to please men I were not then the seruant of Christ saith the holy Apostle Reade also Ephes 6.1 and verses 5 6 7. And 1. Thes 4.1 2. and 1. Tim. 6.1 2 3 4. According to all which testimonies it is good reason that all our obedience to any other Master or Lorde must bee limited so as it may stand with obedience to our Lord Iesus Christ because all other Lords yea euen the chiefe of them either be or ought to be his seruants according to that admonition Psal 2.10 11 12. So that they haue no more power to command any thing contrary to the commandements of the Sonne of God our Lord from heauen then any inferiour iustice may contrary any law publikely enacted by the King of the Land Secondly that we doe stand bound to imploie our selues with all the gifts that we haue in our mindes and with all outward gifts bestowed vpon vs as also to vse all creatures and ordinances of the Lord so as we may giue a good account thereof at the day of iudgement we may perceiue by that which we reade Matt. 12.36 and cha 25.13 c. 2. Cor. 5.10 and 1. Pet. 4.5 There is good reason that we should not abuse any thing no not the least or basest of the creatures euen because they are the Lords We must doe nothing without our commission from him Thirdlie that none must be ouer-masterly or rigorous either in domesticall or ciui l or ecclesiasticall gouernment it may be euident in that our Sauiour is chiefe Lord in euery respect Ephes 6. verses 4.9 Colos 3.19.21 Read also Isai 29.22 23 c. Moreouer Rom. chap. 14. verses 10 c. And Iames. 3.1 And 1. Cor. 10.22 23 c. Matth. 24.48 c. For the proofe of the last point reade Rom. 14.7 8. and 2. Cor. 5 9. And Act. 7 59 Wh re the example of Stephen is notable Likewise the example of the Apostle Paul chap. 20.24 And in the Gospel Luke 23. the beleeuing and repenting theefe on the Crosse who though he had notoriously failed in not liuing to the Lord yet he did most singularly yeelde his dutie to our Lord Iesus Christ in dying vnto him to the great glorie of his grace in the sight of all malitious disgracers of him These therefore are the duties which the comfort of faith yeeldeth from this that the Sonne of God is our Lord. Question Now What are the duties which the comfortable title of Iesus a Sauiour doth call for at our hands Answere First it requireth that we doe acknowledge our selues to be in and of our selues vtterly lost yea most miserable and damnable creatures Secondly it requireth that we doe seeke to him alone for our saluation Thirdly that we vse those meanes onely of Word Prayer Sacraments which he hath commanded and sanctified as blessed helpes thereunto Finally it requireth at our hands yea at our hearts that we be in speciall manner thankefull with neuer ending thanks and in like manner specially dutifull with all the best fruites of dutie that may be for this euerlasting and vnualuable benefit of our saluation Explicatiō proofe It is verie true In this respect iustly may we enter into most earnest consultation with our selues after the example of King Dauid Psalme 116. saying What shall I render to the Lord for all his benefits toward me And well may we answer our selues as hee did I will take the cup of saluation and call vpon the name of the Lord. I will pay my vowes vnto the Lord c. But that we may henceforth begin with the proofe of the first branch of the answer reade Matth. 18.11 The Sonne of man is come to saue that which is lost Yea so as he professeth that he came not to call the righteous that is such as are iust in a prowd conceit of their owne vertues but sinners to repentance chap. 9. verses 12.13 And so consequently to saluation For the proofe of the second branch reade Act. 4.12 There is giuen no other name vnder heauen whereby we must be saued And first Tim. 2.5 There is one God and one Mediatour betwixt God and man which is the man Iesus Christ Good reason yea necessary good reason therefore that wee doe seeke to him alone And there is no doubt but where there is any truth of faith in acknowledging from the heart that the Sonne of God is the onely Sauiour of mankinde there will be a diligent seeking after Christ yea an earnest seeking vntill he be found by the most neare approach that may be made vnto him What a seeking was there to the poole at Ierusalem called Bethesda as it were a place of mercie Iohn chap. 5. verse 2 c. There cannot any man come about which professeth any speciall skill of curing bodily diseases but euery one that hath any imper is readie to seeke vnto him How much more therefore aboue all the degrees of comparison ought we not to seeke to our Sauiour Christ who is come not onely to repaire all our impers both of bodie and soule but euen wholly to saue vs and to build vs vp into a perfect building in himselfe where as we were before altogether ruinated cast downe and destroied And the rather ought we to doe thus because wee may be vndoubtedly certaine both of the diuine skill and also of the most gratious good will and of the all-sufficient power of this our blessed Lord and Sauiour Isai 53.11 And 1. Tim. 1.15.16 As touching the cure of all bodily Phisitions or Surgians beside that it is but bodily and that also but for a while and in a small measure when it is performed in the best degree that may be it is for the most part very doubtfull in the most dangerous diseases whether the hand of the cunningest professour can yeelde any helpe or no. Wherefore now thirdly as a consequent of the former the true beleeue◠being perswaded of the most perfect skill of this our Phisition will doubtles vse all good and holie meanes as soueraigne medicines whatsoeuer our Sauiour hath in his diuine wisedome commanded and sanctified to the furthering of his so great a saluation namely the word and sacraments and such other as was said before For euen to this purpose the word of God is called a healing and sauing Word And so are the holy Sacraments and Praier as Isai 57.18.19 Act. 13.26 1. Tim. 4.16 and 1. Pet. 3.21 And Iames 5.15.16 As for the last branch the proofe was set downe from the example of King Dauid in the first place and by some other testimonies And it is so cleare that it requireth no further proofe then our diligent and carefull practise of so bounden a dutie It followeth now that we are to inquire of the
prophesies concerning the conception of our Sauiour for vs and our benefit they are likewise promises that he should be borne for vs and our benefit yea euen for the greatest benefit that might possibly be procured vnto vs. ExplicatioÌ„ proofe It is true It could not possibly be that our Sauiour should be conceiued by the holy Ghost in vaine His birth could by no meanes be hindred or defeated And therefore the promise of this may be said to be included in the promise of that Question But haue we no speciall or expresse promise concerning the birth of our Sauiour that it should be to our benefit Answere Yes The Lord did assure his Church of this singular mercie by his holy Prophet Isaiah long before it came to passe ExplicatioÌ„ and proofe This also is verie true For so we read in the 6. verse of his 9. chapter of his prophecie where we finde it thus written vnto vs that is to our singular benefit and comfort a child is borne and vnto vs a Sonne is giuen and the gouernment is vpon his shoulder c. Read also Ier 23. verses 5.6 Behold the daies come saith the Lord that I will raise vnto Dauid a righteous branch and a King shall raigne and prosper and he shall execute iudgement and iustice in the earth In his daies Iuda shall be saued and Israel shall dwell safely and this is the name whereby they shall call him the Lord our righteousnes And againe with some further amplification chap 33. verses 14 15 16. c. To this purpose likewise serue the prophesies already mentioned concerning the time the place and the manner of his birth c. Wherefore of this no more now at this time Question WE hast to the Comforts of faith which arise from the birth of our Sauiour Is it not a matter of very great and singular comfort Answer Yes verily It both was and is still matter of great ioy and comfort to the holy Angels much more ought it to be so to vs and so is no doubt to all true beleeuing Christians ExplicatioÌ„ and proofe So indeede we reade Luke chap 2. that the holy Angels reioiced that the Shepheards reioiced that Simeon and Anna reioiced at the birth of our Sauiour Christ And so ought we all to reioice as hauing singular cause with them according to the speech of the Angel to the Shepheards saying Behold I bring you tidings of great ioy that shall be to all people That is that vnto you is borne a Sauiour c. But of the duties more afterward The Comforts As touching the cause of ioy and comfort which wee haue hereby wee may conceiue of it the rather if wee helpe our selues by a comparison not vnfit to be made in this cause We knowe that great ioy ariseth to a nation when the King hath an heire apparant borne to the crowne by whom there is good hope that the gouernment shall not bee deriued to a stranger whereby vnnaturall oppression and tyrannous gouernment might easily take footing c. as we our selues haue lately very sensibly felt to the vnspeakable ioy of our hearts when after the dolefull decease of our blessed Queene Elizabeth our gracious King Iames hath succeeded whose entrance vpon his roiall throne and scepter among vs was right ioious to all right English hearts but so much the more because hee bringeth with him a young Prince yea more then one of a right princely seede But the cause of ioy which now we speake of concerning our Sauiour Christ is infinitely greater not onely to vs or any one nation that should otherwise haue perished vnder the tyranny of the Diuel sinne death and Hell but to all nations vnder heauen seeing the deliuerance and saluation of all people dependeth vpon our Sauiour the onely heire apparant of the most high possessor of heauen and earth for euer and euer And seeing as was said the Angels of heauen were reioiced by the birth of our Sauiour as is euident by their praising of God for it as we haue seene Luk. 2.13.14 and namely for our sake who haue the chiefe benefit of it it followeth by good reason that wee our selues much rather haue principall cause of most aboundant reioycing herein Question But in what respects is the birth of our Sauiour a matter of so singular and incomparable reioycing to vs and to all people Answere First because hereby the Lord our God hath to the glory of his owne name most graciously and comfortably manifested his diuine nature in the Person of his Sonne so farre as it is meete for the same to be manifested to vs here in this world Secondly because he hath manifested his most gracious and Fatherly good will toward all sorts of men in euery nation of the whole world whosoeuer shall thankefully imbrace that life and immortalitie which he hath brought to light and offereth in his Son Thirdly because from hence ariseth vnspeakable peace to the conscience of all true beleeuers both in the vse of all present blessings and also in the assured hope of the inheritance of all the blessings of the life to come in that through him we are adopted to be ioinâ—â—eires with him F nally the birth of our Sauiour is exceeding comfortable because the world is as it were borne againe and renewed vnto God in him according as it is said He is a light of the Gentiles and the glory of his people Israel as Simeon said of him while yet he was newe borne Yea because after a long time of calamitie as it were of most gloomie darke and tempesâ—ous weather hee is as the rising of the Sunne vpon the world wonderfully clearing the whole face and compasse of it So indeed we reade from the 2. verse of the 9. chap of the Euangelicall prophet Isaiah in that he prophesied thus The people that walked in darknes haue seene a â—reat light they that did dwell in the land of the shadowe of death vpon them hath the light shined c. And the Apostle Paul saith that in our Sauiour Christ all things are become new 2. Cor 5.17 Read also Malachie chap 4.2 He is the Sonne of righteousnes and health is vnder his wings But that we may proceede in some order Concerning the first branch of the answere read Heb 1. verses 2 3. This representation is much more gracious and comfortable then was that sight of Gods glory whâ—ch Moses might be partaker of Exod. 33.20 c. Conâ—erning the second branch read and consider the wordes of the holy Angelâ— Luk. 2.14 Glorie to God on high in earth peace and toward men good will And 1. Iohn â— 5 ye knowe that he that is the Sonne of God our Lord Iesus Christ appeared that he might take away our sins and in him is no sin And our Sauiour himselfe in the Gospell of Iohn ch 18.37 For this cause saith he am I borne and for this cause came I into the world that I should
with a religious worship as though the Angel shuld by his exaÌ„ple practise teach vs that we are vsuallie to pray to her to praise her saying Haile Marie full of grace c. But it is more then absurd that the extraordinarie salutation of the Angel fitted appropriated to his present message wherby he magnifieth the greatnes of Gods singular mercie in vouchingsafe to appoint Marie to so honourable a seruice as no creature was euer worthie to be vsed vnto it is more then absurd I say that it should be so superstitiously peruerted to an vsuall praier to be babled out of the mouth of euerie childe and to be mumbled vpon the beades of euerie ignorant sotte in wordes of a language vnknowen to the most of them that doe so vse it and in a false translation and sense by â—hose that haue any vnderstanding of them But some will say doth not the Vir Mary her self speaking by the holie Ghost say that all the nations of the earth shal call her blessed It semeth therfore that she prescribeth or at the least prophecieth that ther shuld a certain religious honor be yeelded vnto her Question in the whole Church of God May it not be thought so It canot be thought so Answer of any that do rightly vnderstand the meaning of the holy Virgin Why Question what was her meaning then Answer She vnderstanding by the salutation and speech of the Angel what a singular blessing God of his free grace minded to bestow vpon her in that he appointed her to be the Mother of our Lord Iesus Christ yea she considering also knowing by the Spirit of prophesie that shee should in this respect be accounted to be blessed aboue other women in the whole Church of God from generation to generation shee doth from the same consideration prouoke her owne heart to be the more thankfull vnto God ExplicatioÌ„ proofe It is verie true The blessed Virgin doth in no wise take vpon her to prescribe a lawe which shee knewe well she had no power to doe Neither could it agree with that holie modestie which was in the virgin so to do And if God had minded to set downe such a lawe as should haue prescribed anie religious worship to be done to her hee would haue commanded that by the mouth of any other rather then by her owne The truth therfore is this that shee from the most dutiful thankfulnes of her heart doth iudge it verie vnreasonable that she herselfe should be vnthankfull to God when all other should be thankfull Nay rather shee considereth in her mind that she herselfe ought to excell all other in thanksgiuing and all the dayes of her owne age to blesse the Lord for so inestimable a blessing bestowed vpon her yea and to set downe a memoriall and monument of that praise which God gaue her grace most dutifullie to yeeld and ascribe vnto him We doe as ye well know vsually account those blessed and happie women which bring forth such children as proue good and profitable instruments to glorifie God in his Church And it is a great blessing of God indeede Beliefe in God the Sonne who led a most holy iust life full of teÌ„ptations and sufferings Much more therfore yea aboue comparison The grouÌ„d and history of it must wee account the Virgine Marie most blessed of God in that shee was preferred before all other women to be the Mother of that Sonne of God who was not onelie an instrument of God in that hee was man but also the Diuine author and fountaine of saluation and all blessing to the whole Church of God in that being God he assumed and tooke our humane nature of the Virgin Mary to the same end And therfore also to the ende we may vnderstand the thanks-giuing of the blessed Virgine the better and therwithall in what respectes we are to esteeme and call her blessed we are to consider that she is not onely thankfull to God for that it pleased him to make her the Mother of our Sauiour but chieflie for that saluation which he gaue her grace to apprehend by faith in him as the words of her owne thanks-giuing doe giue vs plainely to vnderstand And thus I trust wee haue simplie the true reasons why the name of the Virgine Marie is mentioned in our Creed agreable to that further declaration thereof which wee hauâ—â—n the holie Scriptures As for all popish fictions like as they came into the Church either by craftie conveiance or else by violent intrusion against the good leaue of the word of God so haue we good leaue yea a streight commandement from the word not onely to leaue them but euen with all the disgrace that may be to thrust them out againe as it were by the head and shoulders And God himselfe of his infinite mercie by his owne scourge vouchsafe to whip such intruders and deceiuers out of his holie Temple for euer euen for our Lord Iesus Christes sake Amen Beliefe in God the Sonne who led a most holie and iust life full of temptations and sufferings THis thus obserued in way of an appendix to the article of our Sauiours natiuitie and birth of the Virgine Marie Question What followeth now in the Articles of our beliefe Answere It followeth that the same our Sauiour suffered vnder Pontius Pilate was crucified dead and buried So it followeth in deed immediatlie after the former words Borne of the Virgine Marie ExplicatioÌ„ Neuerthelese in so much as ther are three speciall things to be knowne and beleeued of vs according as they are recorded in the holie Scriptures betwixt the birth of our Sauiour and his sufferings vnder Pontius Pilate To wit 1. his education and life 2. his doctrine and thirdly his miracles the which the articles of our Beliefe in so great shortnes as was propounded in it in regard of the common weakenesse of memorie could not in any commodious manner set downe it shall be therefore to good purpose in this more large collection of the doctrine of faith to inquire of them before wee come to his sufferinges vnder Pontius Pilate Wherevnto that wee may the rather perswade our owne heartes Let vs I pray you earnestlie consider that wheras the historicall reporte of the liues of other men of anie speciall worth or note in common account are willinglie read and obserued as it is meete they should yea and not onely the report of the liues of the holie seruantes of God but also of many among the heathen such as Plutarch and other learned writers haue gathered together Much more willing yea aboue comparison more willing ought wee to be to reade heare and continuallie to meditate of the most worthie and memorable life of our most blessed Sauiour the onely true and perfect mirrour of all vertue as we shall by the grace of God from pointe to pointe obserue Ther are indeed many excellent things set downe in the historicall narration of the
doctrine is next to be considered of vs. Question How are wee to beleeue in our Sauiour in respect of that Answer We are to beleeue that our Sauiour Christ taught a most perfect doctrine containing both the grounds and also the sealing vp or ratification of the whole truth of God necessarie to be beleeued and obeied of vs and the whole Church for our direction in the way of saluation euen to the end of the world ExplicatioÌ„ and proofe It is very true For in this respect as we haue alreadie seene wee are to beleeue in our Sauiour as in the great Prophet sent of God whom all stand most strictly bound to heare and obey Act. 3.22.23 Heb. chap. 1. verses 1.2 and ch 1â— 25 And that our Sauiour hath taught a most perfect doctrine we may easily shew it in way of induction by collecting of the beads or chiefe points thereof set downe in the holy history of the Gospel written of him And that also so exactly and perfectly from his owne sacred mouth may iustly and as it were vpon a sure ground and foundation build our faith thereon For whereas the whole doctrine of God is comprehended either in the law or the Gospel our Sauiour hath taught all things most perfectly concerning both of them And first concerning the Law that is to say the morall law which hath a perpetual vse and authority in the Church though the ceremonies and many politicall ordinances of the law are ceased by our Sauiours comming First he teacheth the perpetuitie of it and therewith also the perfection of it to all such ends as God appointed it vnto in so much as If any shall breake the least of the commandements and teach men so our Sauiour affirmeth that he shall be least in the kingdome of God Matth. 5.17.18 19 20. Read also ch 19.16 c. Where he telleth the rich young man that this law of God is a perfect rule of mans life Thou knowest the commandements saith he Thou shalt not commit adultery c. Luke chap. 18. verse 18 c. Reade also chap. 10.28 and ch 16. verses â—9 31. Secondly our Sauiour distributeth the law most perfectly according to the seuerall contents of either table vnder the name of the first and second Commandement Matth. chap. 22. verses 36 37 38 39. The first and the great Commandement saith our Sauiour is this Thou shalt loue the Lord thy God with all thy heart c. And the second as he saith further is like vnto this to wit Thou shalt loue thy neighbour as thy selfe On these two Commandements hangeth the whole law and the Prophets saith our Sauiour the Prince of all Prophets and he by whose spirit they spake and wrote all that is written of them Reade also Mark chap. 12. verses 28. and 24. And after this saith the Euangelist there no man durst aske him any question to wit with any vaine confidence or bold conceit that they might put him to silence For they were convicted in their consciences of his most perfit knowledge according to that testimony which the expounder of the law gaue to this his answer made vnto him Thirdly as in the same place he maketh it cleare who is the true God euen the God of Israel one onely God so Luke chap. 10.29 30 c. 37. he doth by a notable parable declare whom God in his law would haue vs account to be our neighbour And Matth. 5.43 c. It hath beene said Thou shalt loue thy neighbour and hate thine enemies But saith our Sauiour I say vnto you loue your enemies c. Where he includeth them vnder the word neighbour against that former blinde distinction Reade also ch 7.12 Fourthly our Sauiour Christ doth most purely and faithfully cleare the right interpretation and scope of the law against the corrupt and defectiue glosses wherewith the Scribes and Pharises had obscured and peruerted the same This he doth by giuing particular instances in diuers of the commandements the sense whereof they had curtailed as one may say as we reade Matth. 5. verses 22 23 c. In which words he giueth instance concerning the 6. Commandement And verses 27.28 c. concerning the 7. Commandement And verses 33.34 c. concerning the third commandement And againe concerning the same chap. 23.16 c. And against crueltie forbidden in the 6. Commandement Likewise also at another time concerning the seuenth Commandement ch 19.3 c. Moreouer concerning the 5. Commandement chap. 15.3 4 5 6 c. Yea and generally against their tradition verse 11. shewing that the heart is principally to be cleansed or else all is to no purpose And againe concerning the 5. Commandement ch 22.18 c. Yea in that one most notable and large Sermon of our Sauiour vpon the mountaine recorded in the 5 6 and 7 chapters of matthew if we shall marke it well it will appeare that he speaketh of all the principall duties commanded in the whole decalogue or ten Commandements of the morall Lawe though not in the order of the Commaundements which was not necessarie And concerning the 4. Commandement verie often doth our Sauiour Christ both by doctrine and also by practise cleare the right vse of it and so deliuereth it from all pharisaicall and superstitious abuse Matth. 12.1 c. Luke 4.16 c. And chap. 6.1 c. And chap. 13.10 c. And Iohn chap. 5.9 c. and verses 16 17 c. and chap 7 19 20 21 22 23 24. Did not Moses giue you a law c. The sumâ—e of all concerning the interpretation which our Sauiour giueth of the Law is this that the whole Law and euery commandement thereof both pertaining to God and also to man doth not onely binde the outward man as the hand and tongue c. to obedience but euen the most inward and hidden man of the heart touching the most secret thoughts motions and intents thereof So that not onely by the prescription of the Law of God are good actions to be done but it is also required by the same Law that they be done in the right manner without all hypocrisie without vaine glorie without bitternes without flattery without enuie without desire of reuenge c. Yea and on the contrary in all vprightnes of heart and with a good conscience from faith and loue vnfeined euen to our enemies as in the sight of God in pure zeale of his glorie c. to the end that all our actions may be pleasing vnto God In this wise doth our Sauiour make it cleare how the law of God is rightly to be vnderstood and interpreted against the corrupt glosses of the Pharisies Neither is there any speciall vertue commanded by God in his holy Law which our Sauiour doth not earnestly commend and exhort vnto nor any vice of speciall note which he doth not zealously reproue and dehort from as also from the inward thought and motions thereof And to this purpose according to his speciall kinde of
matter to make a crowne to wit brambles wreathed that in putting the same vpon his head they might vexe and ranch his holy skinne that way and easily cause the blood to runne down his blessed cheekes And the rather when they smite him on the head with their rods as the Euangelist Iohn reporteth that they did in the last branch of their present despite and as we shall â—aue an occasion afterward to consider of it further from the Euangelists Matthew and Marke And now likewise in that they hauing put vpon our Sauiour this base and pricking crowne of thornes do disparage it thus with a robe of purple this was to make our Sauior seem the more ridiculous in such a contrary habite For the crowne of thornes would not so much haue disgraced a beggars cloke if they had cast it vpon him as did this princely robe that paltry crowne Thus it pleaseth them to sport themselues And that nothing might be wanting to make out a full pageant of mockery they salute him thus disguised with Haile King of the Iewes as though they should say you are a goodly King are you not Long may you rule much peace may your subiects haue vnder your princely gouernment c. Thus doe the most vile and base vassalls of the earth abuse the King of heauen to their owne perpetuall destruction by his rod of yron whosoeuer of them did not repent of their most hainous sinne and beleeue in him to be their onely Soueraigne Lord and Sauiour whom they had thus wickedly scourged and scorned Thus then we see to what manner of instruments Pilate committed our Sauiour to be scourged whereby the manner of his scourging may easily be discerned But was it Pilates minde that our Sauiour Christ should be thus notoriously abused It may be peraduenture that some will imagine that this was the licentious disorder of the souldiers aboue the commission of Pilate c. Question What is to be thought of this Aâ—swer Whatsoeuer the commission of Pilate was this is certeine from the faithfull report of the holy Euangelist that he liked very well of their doings For so we reade as it followeth verses 4. and 5. of the same 19. chapter of Iohn in these words 4 Then Pilate went forth againe and said vnto them Behold I bring him forth to you that ye may know that I find no fault in him at all 5 Then came Iesus forth wearing a crowne of thornes and a purple garment And Pilate said to them Behold the man Thus then we see the hand and approbation of Pilate in all this most vnworthy and contumelious abuse ExplicatioÌ„ proofe against our most worthy and reuerend Sauiour Whereby he now supposeth that he hath done fully enough to satisfie the Iewes And to this end he wisheth the Iewes to consider that although he found no fault in him as he had often protested before though not so sliely as he doth it now yet to gratifie them most wicked Iudge that he was he bringeth our Sauiour forth with all the disgrace that he and his company could cast vpon him O extreame wickednes of the heathenish and damnable crue O admirable and most gratious patience of our blessed Lord and Sauiour But what doth Pilate winne his humorous purpose by this his practising of deuises Nothinglesse And so it is iust with God to curse those that walke by crooked waies Whereby all Iudges may learne yea all of vs may iustly receiue our instruction that if we would be blessed of God in our enterprises we must walke vprightly before him doing that directly which hee would haue vs to doe and not leane to our owne corrupt inuentions We must not onely propound to our selues good things but also we must vse good meanes to the bringing of them to passe and alwaies looke that we carry honest hearts with vs c. The which though Pilate did not but altogether erred The grouÌ„d and history of his last examination and arraignment before Pilate as one led by a corrupt and troubled conscience hee is in the end as farre from his purpose as he was at the beginning as is is euident by the words that follow in the Euangelist Iohn ver 6. Question Which are they Answer 6 When the high Priests and officers saw him saith the Euangelist they cried saying Crucifie crucifie him ExplicatioÌ„ The words of the Iewes tend to this end that it is nothing to them to see our Sauiour in a disguised habite no though he had been sharply whipped as no doubt they did well vnderstand It was his life that they sought and without the which they could no more be satisfied then the hungry woolfe or beare or Lion without the blood of the Sheepe which they had gotten as a prey betweene their teeth They are like to the couetous wilfull man they will haue all or none Pilate indeede is angry with the Iewes because they would not be subiect to his deuise and therefore saith vnto them in haughty displeasure Take 〈◊〉 him and crucifie him meaning if they would needes haue it so or if they durst for as touching himselfe he professeth to them yet againe that he found no fault in him But all Pilates anger will not serue for he hath by all meanes disaduantaged himselfe and giuen the Iewes all the advantage that might be by his cowardly and groundles declinings Herevpon therefore by occasion of Pilates words Take ye him and crucifie him they answer that if their gouernment were not restrained they had a plaine law by the warrant whereof they could and would put him to death namely say they because he made himselfe the Sonne of God The Law which they meane is the law against the blasphemer whom God coÌ„mandeth to be put to death Leuit. 24.15.16 And blasphemie is indeede a sinne most worthie to be punished by death From the which law thus they reason that if he that blasphemeth God is to die then much more he that challengeth the Godhead to himselfe and so arrogateth most blasphemously to himselfe that he is God The reason also is good and would surely be a full inditement against any man to death saue onely in the present instance of our Sauiour whom that law or reason drawne from thence could no way touch seeing he onely of all men was and is for euer the onely naturall Sonne of God and therefore very God which these wicked Iewes in their malitious wilfulnes blinded through enuie and altogether hardened in heart against our Sauiour would by no meanes see and acknowledge For then they must needes haue acknowledged him not onely worthy to liue but to be the very Lord of glory and life it selfe and therefore in stead of seeking his death to haue craued pardon of their own wicked and rebellious life and finally to haue yeelded all honour and glory vnto him BVt behold a strange thing which the Euangelist Iohn telleth vs of in the 8. verse namely that
Sauiour Christ was the most righteous of all men yea euen the Sonne of God their sinne was so much the more hainous and diuellish For is it not a strange thing and euidentlie the speciall worke and instigation of the deuill working in them that of common humanitie they spare the thieues as touching any reproching of them but neither religion nor ordinarie course of iustice could restraine them from extremitie of outrage against our Sauiour For it may iustly be noted against them that they deale vniustlie in that they exceede the iudgement or sentence of Pilate who though hee condemned him to be Crucified and so to continue till he should be dead yet he did not giue any commandement that he should be thus mocked while he should abide on the Crosse Moreouer let it be obserued in generall concerning these mockings that all were not cast forth at once or at one instant but they continued thus mocking one or other of them the greatest parte of the first three howers Finallie this ready consent of all sorts in mocking and reproching our most blessed and Reuerend Sauiour euidently sheweth how apt our wicked nature is to scorne religion and godlines yea euen God and Christ himselfe the author of religion and fountaine of all godlines if wee should be left to our selues and to the power of the Diuell but a while as these people were And therefore it is that for a most necessarie admonition against this grieuous sinne it is set downe in the very forefront and enterance into the holie booke of Psalmes that hee is a blessed man whom God of his mercie deliuereth and by his grace preserueth from the seate of the scornefull Read also Acts 2.13 and chapt 13. verses 40.41 and Isai 28.22 2. Chron 30.10 and chapt 36.16 Thus much more generallie concerning the reproches done against our Sauiour hanging on the Crosse But let vs come to the consideration of the particular sortes of the scorners and of their seuerall scornings And first to beginne with those who as they were chiefe in outward power and autoritie were likewise chiefe in the sinne euen ring-leaders as wee may say or rather Lordes of the mis-rule vnto all the rest they were as the Euangelist Matthew rehearseth them of foure sorts First the chiefe Priestes euen those that by their office beeing exercised in the offering vp of all sortes of figuratiue oblations and Sacrifices to God which according to the instructions of his Ceremoniall law pointed them to Christ the true Sacrifice ought euen now beholding him to be in sacrificing of himselfe to God to haue better be thought themselues howsoeuer they had bene blinded before Secondlie the Scribes that is to say such as tooke vpon them to be interpreters of the lawe in a most Clarklie manner as a man may say Thirdlie the Elders who were men of speciall estimate among the rest of the people for wisedome and grauitie fit to be assistant with the rest in matters of gouernment and counsell Fourthlie the Pharisies who were a sect pretending a more exact course of a iust and holy life in obseruing of manie traditions which tract of time had by custome authorised among all the Iewes beside that they also boasted of a Doctorlie or Rabbinâ—call knowledge of the lawe All these ioyne all their authorities and credits together still to deface our Sauiour as if they would blot out all honourable remembrance of him among the people of God euen for euer and euer Wherin let vs behold a strange thing yea a thing altogether monstrous that all these sorts of wise and learned men should consent in most extreame folly and outrage giantlike to make warre as it were against God in turning light into darknes truth into error good into euill c. Yet so it is as wee see through the iust iudgment of God because they did not in truth seek to know the truth and to apprehend and cherish the loue of it in their hearts but onely to serue their owne turne so farre forth as might stand with their owne vaine glory and gaine according to that we reade Isaiah chap. 28.14 15 c. and ch 29 9 10 c. compared with Matt. 15.7 8 9 12 13 14. And ch 13. verse 13 14 15. And againe Iohn chap. 12.37 38 39 4â— 41. And chap. 5.44 The like heauie iudgement of God we see euidently vpon the Antichristian Rulers in the Romish Church who hauing put out their owne eyes as it were touching all sound entiâ—e truth of doctrine know nothing beside their owne deuises and blinde deuotions seruing to their prowd pompe and filthy lucre and gaine Let vs therefore take diligent heede that we take a better course that wee may be in the number of those whom God teacheth that is of such as doe vnfainedly humble our selues to learne and obey the truth from him insomuch as himselfe professeth that hee will giue wisedome to the simple and babes and hide it from such as are wise in their owne eyes according as our Lord Iesus Christ hath testified and thankfully confessed to God Matth. 11.25 and as we reade in diuers other places of holy Scripture But let vs come to the reproches and mockes of the Iewish Rulers They are three in number The first against his name or title of Iesus The second against the title King ascribed vnto him The third against the title Sonne of God All which notwithstanding they doe most truly and properly and in the highest degree belong vnto him yet doe they goe about most wickedly ignorantly and blasphemously to disgrace him in them all yea and after a sort as much as lay in them to degrade him from them all But all in vaine for as hee receiued not these honours and dignities from them or any other creature so could neither they nor any other take them away from him Contrary to all indeuours of all the wicked he remaineth the Sonne of God a King yea our King and Sauiour to be blessed and praised for euer Let vs a little consider of their blasphemous ignorance First say they He saued others Not minding to acknowledge the truth of his mighty and sauing miracles in that he deliuered all sorts of diseased and distressed poore soules but rather to traduce and weaken the credit of them as the words next following doe declare he cannot saue himselfe As though they should say Hence it appeareth how vaine all his former workes were in that if he had diuine power indeede hee would now especially declare it in his owne deliuerance from this his misery that is from this his Crosse as afterward they doe further expresse their mindes So then it is plaine that they speake here with like minde as they are recorded to haue spoken Matth. chap. 12. verses 4 c. But as touching their reason take it in the best sense that may be and it carrieth no force in it as euery meane scholler in the schoole of Christ can easily conceiue
points and the Euangelist Iohn in some other Neuertheles though the Euangelist Luke is most briefe yet he reporteth some thing which all the rest omit It is very true And therefore it is our parts to inquire what euery witnes saith of his certaine knowledge in euery point Let vs begin with the Euangelists Matthewe and Marke Question What write they 46. And about the ninth houre saith the Euangelist Matthewe chap 27.46 The grouÌ„d and history of his â—gonâ—â— vpon the Crosse c. that is according to the Euangelist Marke chap 15 34 c. At the ninth houre Iesus cried with a loude voice saying Eloi Eloi lammasabachthani which is by interpretation My God my God why hast thou forsaken me Or as in Matthewe Eli Eli c. 47. And some of them that stood ther when they heard it said this man calleth Elias 48. And straite way one of them ranne and tooke a sponge and filled it with vineger and put it on a reede and gaue him to drinke 49. Other said let be let vs see if Elias will come and saue him 35. In Marke thus And some of them that stood by when they heard it said Behold he calleth Elias 36. And one ran and filled a sponge full of vineger and gaue him to drinke saying Let him alone let vs see if Elias will come and take him downe Thus indeed doe Matthew and Marke set down these two points first the lamentable coÌ„plaint of our Sauiour hauing continued now about six houres in great dolour and most bitter griefe both of body and soule vpon the crosse together with the mockings of some that stood by and then the reaching of vineger to our Sauiour But this last point is more fully layed forth by the Euangelist Iohn and therefore let vs heare it from him Question What are his wordes Answer In the 19. chap verses 28.29.30 thus he writeth thereof 28. After when Iesus knew that all things were performed that the Scriptures might be fulfilled he said I thirst 29. And there was set a vessell full of vineger and they filled a sponge with vineger and put it about an hyssope stalke and put it to his mouth 30. Now when Iesus had receiued of the vineger he saide It is finished and bowed downe his head and gaue vp the Ghost ExplicatioÌ„ This is the more full report of the Euangelist Iohn touching that point But yet againe before this our Sauiours giuing vp of the Ghost Matthewe and Marke testifie further that our Sauiour in giuing vp the Ghost cried againe with a lowd voyce chap. 27.50 and chap. 15.37 Yea and the Euangelist Luke chap. 23. verse 46. testifieth in this point more then all the rest setting downe the words which he vsed in this latter crie For as he writeth our Sauiour cried with a lowd voice and said Father into thine hands I commend my Spirit And when he had thus said he gaue vp the Ghost These then are part of the most memorable things to be diligently weighed of vs in the last space of the time of the execution of our Sauiour from the ninth houre to the time that he was taken downe from the Crosse The rest doe follow for the report whereof wee will first returne to the Euangelist Matthew Question as it followeth from the 51. verse of 27. chapter What are his words Answer 51 And behold saith the Euangelist the vaile of the Temple was rent in twaine from the top to the bottome and the earth did quake and the stones were clouen 52 And the graues did open themselues and many of the bodies of the Saints which slept drose 53 And came out of the graues after his resurrection and went into the holy Citie and appeared to many 54 When the Centurion and they that were with him watching Iesus saw the earthquake and the things that were done they feared greatly saying Truly this was the Sonne of God 55 And many women were there beholding him a farre off which had followed Iesus from Galile ministring vnto him 5â— Among whom was Mary Magdalene and Mary the mother of Iames and Ioses and the mother of Zebedeus sonnes Hetherto out of the Euangelist Matthew from the 51. verse of this 27. chap. mentioned aboue euen to the 57. verse of the same The testimony of the Euangelist Marke chap. 15. verses 38 3â— â—0 41. is the same though not so full in the former two verseâ— as the Euangelist Matthew writeth But in the latter two Marke is something more then he as we read thus The grouÌ„d historie of his leading to be crucified There were also women who beheld a farre off among whom was Mary Magdalene and Mary the mother of Iames the lesse and of Ioses and Salome Who also when he was in Gatile followed him and ministred vnto him and many other women which came to with him vnto Ierusalem Thus is Marke a little more large here then Matthew And Saint Luke though in the rest more silent yet both in this testimonie concerning those that were the best sort of the beholders of our Sauiour and also concerning the Centurion he remembreth something more then either of them doe ch 23. verses 47.48.49 Question What are his wordes Answer 47. Now saith S. Luke when the Centurion sawe what was done he glorified God saying Of a suertie this man was iust 48. And all the people which came together to that sight beholding the things which were done smote their breasts and returned 49. And all his acquaintance stood a farre off and the women that followed him from Galile beholding these things Explication Here we see then that as was said S. Luke addeth some thing in these points aboue Saint Matthewe and Marke though in other things againe they are more full then he And so we perceiue that it is to very good vse that we diligently compare all the Euangelists together that wee may lay vp not onely their seuerall instructions a part but also one entire instruction from them all in the treasurie and record of our hearts And now againe before we come to the time of the taking down of the body of our Sauiour from the crosse the holy Euangelist Iohn reporteth at large other things of very worthy note which none of the other Euangelistes write any word of Let vs therefore here ioine his further supplie vnto the former And so shall we haue all things gathered together and laide before vs the which are worthily to be obserued for euer concerning the last space of the time that our Sauiour continued vpon the Crosse that is to say from the ninth houre vntill the time that his body was taken downe Which was not as we shall see afterward long before the euening Question What is this speciall report of the Euangelist Iohn Answere In the 19. chapter thus we reade from the 31. verse to the 38. 31 The Iewes then because it was the preparation that the bodies should not remaine
agonie vpon the crosse is the same with this of Matthew yet with these three or four additioÌ„s first that he calleth Iames the lesser for distinction sake secondly in stead of the mother of Zebedeus sonnes hee writeth Salome which as it seemes was the name of that last described mother in Matthew thirdly he maketh mention of the Citie Ierusalem whither many women came vp with our Sauiour at this last time of his going thither Moreouer he maketh a more distinct rehearsall of those that ministred to our Sauiour from the rest then Matthew doth The words of Marke are these There were also women saith he which beheld a farre off among whom was Marie Magdalene and Marie the mother of Iames the lesser and of Ioses and Salome who also when he was in Galile followed him and ministred vnto him and many other women which came vp with him to Ierusalem Now let vs consider of that which the Euangelists write of this third sort of beholders First more generally both of the men and women and then seuerally and apart of the women Generally it is said of them all that they stoode a farre off but not in that sense wherein Dauid complaineth that his friends and acquaintance stoode a loose from him Psal 38.11 For while there remained life in our Sauiour they kept no doubt as neare as they could well prease for declaration of their loue they being still also peraduenture in some hope that he might yet deliuer himselfe froÌ„ the crosse out of the power of his aduersaries haÌ„ds For they did not yet throughly vnderstand the mystery of our redemption concerning the manner of the working of it as may appeare by the talke of the two Disciples Luke 24.21 And as touching the neare approching of some yea of Marie Magdalene now men ioued it is expresly testified that she with the Virgin Marie the mother of Iesus and Marie of Cleopas and Iohn the Euangelist stood verie neare the Crosse so that our Sauiour spake to him and the Virgine Marie as we haue alreadie seene Iohn 19.25 26 27. But after that our Sauiour had giuen vp his Spirit into the hands of God and was perfectly dead many of them did withdraw themselues and yet so as departing out of the prease they could not but tuâ—ne themselues and make long delaies before they would altogether depart Neuerthelesse Iohn the Euangelist tarried neare by the Crosse still as the storie it selfe sheweth afterward Yea and some of the women staied to see him buried yea and after that came againe to imbalme his body as we shall see in the processe of the holy history But how commeth it to passe may some say that we heare nothing of their beating of their breasts or otherwise how they were affected I answer that there was not like cause why they should be like affected to the multitude see-they had not their hand in the persecution of our Sauiour neither gaue any allowance vnto it whereby their consciences should accuse them and therefore no meruaile though they beate not their breasts Neuertheles out of all question their hearts werefull of heauines like as a riuer vp to the brinke and therefore the rather withdrew themselues from the rest that they might the more freely vtter their sorrow and one to make their moue to the other And finally we are not to doubt but God taught them to make a more reuerend comfortable vse of all the wonderfull things which they heard and saw to the nourishing of that seed of good hope which was sowen in their hearts though as yet it lay buried and after a sort euen smothered in them till our Sauiour after his buâ—iall rose againe out of his graue Now concerning the women the proportion of the report yeeldeth the â—pâ—ciall praiâ—e of the dutâ—full and graâ—efull obseruance of our Sauiour Christ â—n this time of his speciall humiliation to the women Disciples For wheâ—eaâ— not one of the men are mentioned in any of the three euangelists and n ne â—â—t â—ohn by a circumlocution in the fourth there are three or foure womeâ— named beside the Virgin Marie The rest of the women also are more â—mâ—haâ—ically or significantly noted to be many rather then the men And further also of these many a good many are honoured with this worthie commendation that they did not onely with speciall care and trauell The ground and history of his Death euen from Galile to Ierusalem attend vpon our Sauiour for the benefite and comfort of his holy doctrine to themselues but were likewise carefull and diligent to minister vnto him of their outward riches to his outward benefite and comfort with a supply of the benefites and blessings of this life which were after a sort wanting to him if in this case and by any lawfulnes of comparison we may so speake of him who was the rightfull Lord and heire of all things Yet so it was that hee was willing for our sakes to become poore to be borne in a stable to be brought vp in a meane estate and vnder a Carpenter all the time of his priuate estate and to labour with his owne hands not to haue a house of his owne where to rest his head nor any ordinarie reuenewes or annuitie for his maintenance when hee laboured night and day in his publike calling to the end that by his pouerty and abasement in the whole course oâ— his life beside his mâ—st grieuous and reproachfull sufferings at his death he might make vs rich in spirituall gifts and graces and honourable in the sight of God and that hee might purchase vs the inheritance of an heauenly Kingdome with euerlasting life and glory in the most blessed presence of the Lord. And yet more particularly concerning the three women expresly named it is well worthy to be obserued to their praise but chiefely to the praise of God that as hee had shewed them speciall mercy by our Sauiour Christ to Marie Magdalene deliuerance from 7. diuels and to the other this fauour that hee tooke of their children to be his Apostles so they shew themselues in speciall manner louing and dutifull to Christ contrary to the practise of many who the more they receiue the lesse they yeeld And last of all touching the woman last mentioned her great profiting is heere testified in that albeit before she fanciâ—d the Kingdome of Christ in an earthly manner as Math. 20. verses 20.21 Yet now she forsaketh not Christ crucified but is one of the forwardest among all the rest Let this for the present suffice coÌ„cerning the third sort WE hast forward to the fourth sort to wit to the chiefe of the Iewes who continued worst affected of all the rest Question What doth the holy Story say of them Answer The Euangelist Iohn chap. 19. ver 31 continuing the Story writeth thus The Iewes then because it was the preparation that the bodies should not remaine vpon the Crosse on the Sabbath day for that Sabbath
truly beleeue in the name of our Lord Iesus Christ according to that Acts 10.28 God saith the Apostle Peter hath shewed me that I should not call any man polluted or vncleane And verses 34.35 Of a truth I perceiue that God is no accepter of persons but in euery nation hee that feareth him and worketh righteousnes is accepted with him And yet furthermore for the increase of our comfort in this behalfe let vs reade Heb. 6.13 c. When God made the promise to Abraham because he had no greater to sweare by he did sweare by himselfe saying Surely I will aboundantly blesse thee c. So God willing more aboundantly to shew vnto the heires of promise the stablenes of his counsel he bound himselfe by an oath That by two immutable things c. we should haue strong consolation which haue our refuge to hold fast the hope that is set before vs c. which entreth into that which is within the vaile whether the Fore-runner is before vs entred c. Thus the rending of the vaile is verie comfortable Question Now is there any comfort to vs in that there was an earthquake and in that the rockes did cleaue a sunder and in that the graues opened at the death of our Sauiour Answer All these were comfortable witnesses of the innocencie yea euen of that excellent dignitie and reputation wherein our Sauiour was with God They were likewise all of them euen in themselues reall and very eloquent witnesses of the diuine power of our Sauiour himselfe yet fastened to the Crosse to the sharpe reproofe of his persecutors though they vsed not one vocall worde of speech And namely the opening of the graues was a reall testimonie that our Sauiour Christ hath by his death vanquished death and that death hath no longer any power ouer our bodies but that they shall in due time be raised vp againe to euerlasting life by his diuine powâ—r as one singular fruit of that reconciliation which hee hath made for vs with God by the same his death Explication It is true But of this point of the resurrection of our bodies we shall haue occasion to consider more fully afterward And as touching the rest we cannot but presently see that these with all the former containe no small comfort in them in that as they foreshewed so in the remembrance of them they doe to this day confirme vnto vs the mighty power of the sauing health of our Lord Iesus Christ toward vs and his whole Church In which respect it is that for a speciall instance thereof the holy Euangelist doeth before hand as we haue seene before intermixe that historie of the rising of the bodies of many Saints with the mention of the death of our Sauiour though the accomplishment thereof was not till our Sauiour himselfe did rise againe to the end that this might be some sweetening as it were to the dolefull report of the bitternes of the death Moreouer as Master Beza well obserueth these workes of God and the rest of this sort manifested at the sufferings and death of our Sauiour they are such as may be iustly looked vnto of vs and be vsed as comfortable helps and incouragements through the whole course of our liues aduersus quamuis incredulitatem against all vnbeliefe yea and against all feare of the graue and of death it selfe BVt let vs goe forward What comfort may our faith reape from hence that God did by the strange manner of the death of our Sauiour and by those his other strange and fearefull workes which did accompany the same draw euen from the heathen captaine and souldiers who were specially appointed to see the execution performed and therefore no doubt did accordingly place themselues so as they might most commodiously heare and see all things for as the Euangelist Marke saith they stood ouer against Christ What I say Question is the comfort of this that God did euen from them draw this testimony that they did verily thinke that our Sauiour was the Sonne of God and that hee was a iust man and so in their iudgement was by them put to death wrongfully Answere It may iustly be very comfortable vnto vs insomuch as they hereby were so conuicted that they could not but giue glory to God as the Euangelist Luke speaketh of this confession of theirs Yea by so much may it be the more comfortable vnto vs because albeit they were heathen men yet were they conuicted from that which they saw and from the prayer of our Sauiour to God whom he called his Father to testifie thus much ExplicatioÌ„ proofe It may be so indeede For it may well be out of all question that they being profane persons and very spitefull enemies would neuer haue acknowledged so much vnles they had stood notably conuicted in their consciences by that which they saw and beheld with their own eyes The friends of our Sauiour might peraduenture haue beene thought to haue spoken partially c. but these cannot with any reason be so thought off And therefore in deede as was saide the comfort hereof may bee so much the more comfortable vnto vs. The like is to be said and conceiued of vs concerning that confusion which from the beholding of the same things fell vpon the multitude Of whom it is saide that they returned beating of their breasts with indignation against themselues for that which they had done and with an astonishment at the fearefull works of God And moreouer where as the Disciples of our Sauiour Christ and such other as did beare any dutifull affection toward him both men and women who were at the same time present were not thus confounded though no doubt their hearts were full of pensiue reuerend feare we may from hence worthily consider how blessed and comfortable a thing it is and euer shal be vnto the conscience of all such as giue no consent and doe with-holde both heart and hand from ioyning with the wicked against Christ either in regard of himselfe or of any true and faithfull christian whosoeuer For to all persecutours belongeth shame and confusion but ioy and comfort to such as bee faithfull and friendly vnto them God therefore of his infinite mercie giue vs grace to be faithfully and friendly affected alwaies to the least of the members of Christ that our portion may be in this comfort with peace of a good conscience euen for our Lod Iesus Christs sake Amen Furthermore it may well be to the singular comfort and incouragement of all good weomen when they shall consider howe God hath honoured their weake and fraile sexe by working more gratiously in their hearts many times then in the heartes of men and euen for that at this time of the crucifying of our Sauiour more speciall commendation is recorded of them concerning their speciall care both in ministring vnto him things necessary before and also concerning their tender obseruance in this time of his extremitie So then
of death Explication You say well For to all such as doe truly beleeue in Christ and apprehend the satisfaction and merit of his death and passion they are no more tokens or punishments proceeding from Gods wrath but rather fruites and effects of his fatherly loue in that he mindeth by theÌ„ more effectually to settle our faith in our Lord and Sauiour and therewithall to further our repentance and euen our very saluation it selfe Iustly therefore may wee aboue all yea against all exception reioyce yea reioyce and as the Apostle saith againe and againe reioyce in the sufferings and death of our Sauiour The excellency whereof is so great that vnles he had suffred for vs neither the holines of his humane nature The Comforts concluded nor the righteousnes of his life nor the perfection of his doctrine nor any or all of his admirable and miraculous works no nor yet which is most strange to speake Deitas Christi non seruat nos alâ—ter quam per satisfactionem humanitatis nec vicissine humanae naturae perpessiones aliun â—o nos viuificandi vim accipiunt quan a Deitate cum quainseperabiliter est coniuncta vnita Beza Hom. 1. in His Pass though as true as the rest the very Deitie of the person could haue done vs no good But as was said and I cannot but repeate it againe the way to this singular comfort and reioycing in the sufferings of our Sauiour is not but by godly sorrow for our sinnes with an vnfeined acknowledgement that all the miseries which fell vpon our Sauiour for a time were onely due to vs and not to him and that not onely for a short time but euen for euer and euer if it had not beene for him As for such as regard not to attaine to this comfort by taking this course they doe as it were hedge vp the way from comfort against their owne soules as it were with a most sharpe and high hedge of thornes BVt leauing all such hard hearted and impenitent sinners I desire that you would for the conclusion of this large collection of the comforts euen briefly runne them ouer that so wee may see them in a more short and easie view to the more liuely quickening and chearing of the very comfort of our hearts Question from the particular fruites of his particular sufferings Which may they bee Answere The betraying of our Sauiour Christ may bee esteemed as the meanes of knitting vs in a most faithfull bond to our God to whom wee were before rebells and traitours His binding may bee accounted of vs our vnloosing In ipsius vinculis nostram liberatioâ—em in ignomiâ—ia gloriam in condemnatione absolutionem tandemâ— in morte vitam inuenimus Beza Hom. 12 in Hist Pass and freeing from the bonds and fetters of our sinne and from the power of the Diuel by whome wee are bound with mâ—re strong and vncomfortable chaines then Manasses was by the King of Babel and for the which wee haue deserued not to lye bound still for a while but being â—â—und handes and feete to haue beene throwne into vtter darkenesse for euer The disgrace of our Sauiour was the meanes of bringing vs into fauour with God who had deserued that he should haue spit in our faces and had vs in most deepe abomination and derision for euer His grieuous stripes and woundes were the healing of the blanes and botches of our soules His accusation was our excuse His condemnation our acquiting His crosse and curse our blessing His death was the meanes of our eternall life Finally as was saide euen now his buriall is the daily weakening and wasting of our sinne that power may increase in vs to liue more and more vnto God and to goe on forward from hell and destruction toward the kingdome of heauen Explication proofe Thus verily and much more aboundantly may we in the serious meditation of the manifolde sufferings of our Sauiour for vs comfort our selues from the particular consideration of the seuerall parts of them The briefe summe whereof is this that our Sauiour suffering for vs both in body and soule hath perfectly redeemed vs both bodies and soules from eternall misery and all euill and obtained euerlasting life and glorie with all meete blessings for vs in them both Wherevnto let me yet adde this one thing more for an vpshcote of all that insomuch as our blessed Sauiour hath paide so great a price and endured so many exquisite sufferings for vs it is from the same most cleare and euident to the filling vp of the measure of our comfort yea to make it as it were pressed downe and running ouer that hee hath and doeth still accordingly loue vs and his whole Church with a most deare and perfite loue and that the inheritance which he hath thus dearely purchased for vs is passing great and infinitely aboue that value which wee can possibly estimate For none will giue much for that which they set little by The Duties more generally Who would lay out thousands of gold and siluer for such a cottage as is scarce worthy twenty shillings Much lesse would our most wise Lord and Sauiour haue giuen his blood c. Which is more worth then all the gold and siluer in the whole world yea then the world it selfe and all that is therein vnlesse it had beene to the most excellent and pretious vses that the most high price aboue all other might be disbursed for And therefore well may the Apostle say and worthily are we to learne it from him that Christ hath loued vs in that hee hath giuen himselfe for vs to be an offering and a sacrifice of a sweet smelling sauour to God Ephe. 5.2 Wherefore also most iustly ought wee to loue him with a most deare holy and religious loue and to walke in loue both toward him and one with another as the Apostle exhorteth in that place yea to walke in all holy duty according to the plentifull instructions and exhortations of the holie Scriptures and euen of the sufferings themselues which being duly weighed do mightily call and cry out for all good duty thankfulnes at our hands yea euen from heart and hand and all as the diuerse considerations thereof will declare FRom the comforts therefore to the duties now doe wee come with all the speed that we can We will inquire of them first more generally and then more particularly according to the seuerall branches of the sufferings Question Wherefore to speake more generally in the first place which are those duties which ought to be yeelded of vs from the comfort of faith in the sufferings of our Sauiour Answere As you saide euen now it is our dutie first of all to loue our Sauiour most dearely and as a fruite thereof euen as his redeemed to serue him most religiously for euer and euer For so our Sauiour himselfe requireth saying If ye loue me keepe my commandements Iohn 14 verse 15.
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
least of those that be the Lords which he taketh in like ill part as if hee were neglected or molested himselfe Matth. 25. verses 45. It ought to suffice yea to be ouer much in our iudgement that the Lord hath once drunke vinegre and euery way the most bitter potion of Gods wrath for our cause though we doe neuer make him nor any of his any vnkinde offer of it againe Thus much concerning this short speech I thirst for declaration of that duty which ought to be yeelded from the comfort of it NOw we are come to the next like short speech of our Sauiour which was his Question It is finished What duty ought to arise from the comfort of faith herein Answere It is most cleare and manifest from hence that we ought not in any wise to looke to any other sacrifices or satisfactions or merits either in the whole or in part for our redâ—mption and iustification in the sight of God but to this of our Sauiour alone neither that wee are to feare the popish dreame of any other purgatory then the blood of our Sauiour Christ to the washing away and remouing of all sinnes out of the sight of God Explication and proofe This is very cleare and manifest indeed For seeing we haue our warrant from our Sauiour himselfe that all was finished yea euen to the very point of death when he spake these words and that immediately after this he tooke his death which was the sealing vp of all therefore we may yea we ought iustly to be out of doubt that all doctrines of any further addition for satisfaction or merit before God are false and Antichristian And for thâ— same cause to be vtterly reiected of all true christians who cannot buâ— looke onely to Christ for their perfit redemption and saluation according to the expresse doctrine of the holy Scriptures THe duties which doe belong to that comfort of faith which ariseth from the consideration of the last words of our Sâ—uiour vpon the Crosse they are yet behinde Answer Which ought those duties to be Question We ought from the example of our Sauiour Christ who at his death commended his spirit intâ— the hand of his Father to esteeme alwaies of our soules as of a chiefe treasure and to be carefull ouer them aboue all earthly things Yea more then of our corruptible boâ—ies against the time of our death whensoeuer it shall come Secondly it is our dutie to make choise of God as of the onely worthy feoffie of trust as one wou d say to whose custody wee may safely commend them from day to day And thirdly it is likewise our bounden dutie comfortably to beleeue that if we shall faithfully commit our soules vnto him hee will for our Sauiours sake keepe them most charity and tenderly in his owne hands alwaies and at the end of our liues receiue them and reserue them in a blessed estate vntill the resurrection of our bodies and then also wilâ— ioyne them againe to our bodies like as our Sauiour returned to his bodie the third day and thenceforth will blesse vs with glorie and happinesse in them both for euermore Explication proofe Vnto these duties no doubt doe the wordes of our Sauiour Christ leade all true beleeuers according to that notable imitation of Stephen Act. 7.59 Lord Iesus receiue my Spirit And according to the practise of S. Paul 2. Tim. 1.12 saying I know whom I haue beleeued and I am perswaded that he is able to keepe that which I haue committed to him against that day Yea and hee beleeued likewise no doubt that God was as willing to doe it as he was able according to that in the 8. verse of the 4. chap. of the same Epistle in that he saith Henceforth is laide vp for me the crowne of righteousnes which the Lord the righteous Iudge will giue me at that day and not to mee onely but vnto all them also which loue his appearing The same thing therefore ought we to beleeue at this day which they did then according to the practise of our most blessed Sauiour And the rather because as we may perceiue both by the words of Stephen and also of the Apostle Paul that our Sauiour hath the ioint care of our soules together with the Father according to that he saith None shall take them out of my hand Iohn 10. verses 27.28 29 30. My sheepe heare my voice and I know them and they follow me And I giue vnto them eternall life and they shall neuer perish neither shall any plucke them out of my hand My Father who gaue them to me is greater then all and none is able to take them out of my Fathers hand I and my Father am one So that well saith M. Beza The hands of our Sauiour are not now held fastened to the Crosse after the manner as our painters doe paint him for then hee could not embrace vs but he hath them at full libertie euen from heauen to embrace the soules of those that dye in hâ—m the which hee cherisheth in his bosome vnto the time that they shall be restored to their bodies to the enioying of an euerlasting spirituall life and vntill that hee doe come in the cloudes of heauen to meete vs and that wee for our parts be taken vp into the aire to meete the Lord to enioy together with him that blessed estate which is prepared for vs for euer 1. Thes 4.14 Goe to therefore as saith that comfortable and faithfull Preacher Let vs be of good cheare and lay these things to heart euen these so great and notable comforts for our necessary reliefe specially against the last combate God as we knowe doth earnestly require trustie fidelitie in one man toward another euen concerning the least thinges that are committed to anie mans trust that they should be forth-comming and therfore inioineth a penaltie to be laide by the Magistrate vpon all such as shall be found to deale vntrustily as we reade Exod. chap. 22. verses 7.8 c. to the 13. How therefore can we thinke but that the Lord who requireth fidelitie in men as a principall point of his lawe as our Sauiour also declareth Matth. chap. 23. verse 23. will assuredly approue himselfe most faithfull aboue all men to euerie one that accounting him faithfull shall commit themselues to his trust Thus much of the comfortable duties of faith concerning the comfortable manner of our Sauiour Christes dying Question NOw what may our duty be in regard of the death it selfe which the same our Sauiour died Answer First of all as his death was in the manner of it farre differing from the death of all other so are we to know that the endes and fruites of his death are most singular aboue the death of any or all other creatures ExplicatioÌ„ proofe It is very true as the endes and fruites themselues rehearsed in the Comforts doe euidently declare So that as K. Dauid was not affected after a
it may be a further admonition vnto vs to walke so much the more carefully in those duties which the death it selfe doth challenge at our hands And so doth the Apostle Paul reason in the 6. cha to the Rom from the 12. verse to the end of the chapter Let not sinne reigne therefore in your mortall body that ye should obey it in the lusts thereof Neither giue yee your members as weapons of vnrighteousnes vnto sinne but giue yee your selues vnto God as they that are aliue from the dead and giue your members as weapons of righteousnes vnto God c. This general exhortation is raised from the due consideration of the death and buriall of our Sauiour Christ But let vs now consider more particularly what duties the comfort of the buriall may require of vs. Question Which are they Answer To speake more particularly the buriall of our Sauiour in consideration that he did not onely dye for our sinnes but also yeelded himselfe to be buried to the end as hath beene obserued in the Comforts he might shewe himâ—elfe more clearely to be the most mightie conquerour ouer death ouer the graue on our behalfe it teacheth vs first not to content our selues to leaue sinne for a certaine season as it were halfe dead and so laid forth by the walls but to labour still after the full and perfect destruction of it and to couer it so deepe and to lay so heauy a weight vpon it that it might neuer be able to recouer the former life and strength againe And that euen to this end that we might be stil more and more both willing and also able to walke before God in the duties of the first resurrection in comfortable hope to attaine to the second resurrection which shall be of our bodies at the last day as was further obserued likewise in the Comforts heretofore And secondly as a consequent hereof insomuch as our Sauiour did not refuse to submit himselfe to be in the state and condition of the dead for a time and euen bodily to be laid downe and detained in the graue wee learne that wee ought to be willing to yeelde our selues to the good wil pleasure of God in the same behalf nothing distrusting his goodnes toward our soules through any feare of death or the graue or of him that hath the power of death which is the Diuel or of hell it selfe whereof it hath a certaine resemblance both in nature and also in name ExplicatioÌ„ proofe So it is indeed through the guiltines and desert of sinne For all men destitute of the grace of God and voide of faith either doe or may iustly feare the graue as it were the suburbes of hell and an entrance to eternall destruction Yea the excellent seruants of God haue so feared it at such time as they could not find themselues so well prepared and fitted to dye in the Lord as they desired to be as we read in the 6. Psalme and in diuerse other places of the holy Scriptures vntill that by faith they had recouered themselues so as they could comfort themselues in certaine hope of their eternall saluation to say in some measure of good perswasion of heart O death where is thy sting O graue were is thy victorie Touching one and the same name attributed both to hell and the graue this being a representation of that by reason of the discomfort of it to all vnbeleeuers it hath bin plentifully declared in the explanation of the doctrine of our Sauiours descension to hell And that the duties rehearsed ought to be yeelded in respect of that comfort which the buriall of our Sauiour affordeth it is euident in the 6. chap of the Ep to the Rom aboue rehearsed and likewise in the 2. ch of the Ep to the Colossians where the same is mentioned againe to the same purpose as was also alledged in the Comforts Furthermore like as we desire that the Lord our God of his infinite mercie for our Sauiours sake euen because he dyed and was buried for vs would therefore burie our sinnes as it were in the graue of Christ that they might neuer come vp before him in remembrance against vs so is it our dutie to burie them our selues that is to leaue and suppresse them in such sort that they may neuer rise vp in practise or allowance with vs to prouoke the Lord against vs as in former times they haue done And yet further the due consideration of the godly boldnes of Ioseph Nicodemus yea and of the women also in shewing forth their loue and reuerence toward our Sauiour in the honorable buriall of his body being dead and that also in a time of danger it may iustly admonish vs and all Christians of our dutie in seeking by all lawfull waies and meanes to declare that reuerend regard which we haue of him For seeing these did so toward the dead body of our Sauiour much more ought we to giue honour vnto him being aliue and at the right hand of the maiestie of God ordained the souereigne Lord and Iudge of all the world And herevnto let vs incourage our selues from that good successe which God gaue to Ioseph in that he moued the heart of Pilate to graunt him his sure nothing doubting but if we doe with a single heart rightly seeke the glory of Christ our Lord in honouring his Person in furthering his Gospell in succouring his people our brethren by such authority and with such riches as we haue and by meanes of such good friends as any of vs can make God wil be with vs therein and blesse vs aboue that we can aske or thinke Let vs also animate and hearten our selues herevnto by beholding that confusion which the Lord cast vpon the chiefe Priests and Pharisies who made their contrary sute against our Sauiour Christ For although they preuailed with Pilate a man of no value carried hither and thither in the lightnes of his vnstaied conceite and affection so that they had full liberty granted them by him to put their malicious deuise in practise according to their owne hearts desire yet God from heauen laughed them to scorne and vtterly confounded them howsoeuer they would not see it neither will their gracelesse posterity see it to this day but doe abide still in the obstinacie of their wicked fore-fathers who most wretchedly renounced the Lord our Sauiour and Redeemer But thankes be to our God who hath giuen vs grace to see it Let vs therefore abide faithfull to our Sauiour in all good duty yea let vs encrease more and more therein nothing doubting of most happy and blessed successe in the end against all contrary indeuours of all the enemies of our Sauiour and his Gospell whether more secret and crafty vnderminers or more open and violent oppugners of the same whether by spirituall encounter of false prophesie by speech writing or by outward force of hostility warre Our Lord Iesus Christ whom no
we began further to obserue as the words of the text make it manifâ—st Mary was more carefull about the matter then either of them both because whereas they dâ—part by and by shee tarieth by the sepulcher still that her minde might be further satisfied Wherefore also it is worthy to be marked that like as Mary was specially carefull aboue any other so as was said before our Sauiour doth vouchsafe her a speciall fauour First in shewing her a vision of Angels that by them he might prepare her mind to be the more fit to receiue the assurance of the resurrection and then also in that he representeth and maketh himselfe being now risen perfectly known vnto her Question In what words doth the Euangelist Iohn continue the text of the holy Storie vnto vs Answer It followeth in â—he later part of the 11. verse where wee left before and so forth to the 18. verse of the same chapter in these words And as Mary wept she bowed her selfe into the Sepulcher And she saw two Angels in white sitting the one at the head the other at the feet wherâ— the body of Iesus had laine And they said vnto her woman why weepest thou She said vnto them They haue taken away my Lord I know not where they haue laid him When shee had thus said shee turned her selfe backe and saw Iesus standing but knew not that it was Iesus Iesus saith vnto her Woman why weepest thou whom seekest thou She supposing that he had beene the gardener saide vnto him Sir if thou hast borne him hence tell me where thou hast laid him and I will take him away Iesus saith vnto her Marie she turned her self said vnto him Rabboni which is to say Maister Iesus saith vnto her Touch me not for I am not yet ascended to my Father but goe to my brethren and say vnto them I ascend vnto my Father and to your Father and to my God and your God Here is indeed a report of two singular fauours vouchsafed to Mary Magdalene from our Sauiour Christ ExplicatioÌ„ as a singular blessing vpon her special care and vnweariable zeale in seeking after him Whereby it may be euident vnto vs how gratiously God is minded to crowne his own graces in those that haue care to vse them well Yea that euen according to their care as it is in speciall measure so will hee answere them the more gratiously in giuing them that haue yea in giuing them more aboundantly c. But it may be said that Maries seeking was amisse and that all her mourning was without cause if wee looke duly into that she mourneth for and into that which shee intended yea though she might haue attained her desire It is true in these respects Mary is not to be coÌ„mended seeing Mary both sought the body of our Sauiour in the graue and also wept for it being out of the graue in forgetfulnes of the doctrine which our Sauiour Christ taught touching his resurrection while he was yet liuing Neuertheles in that al this proceeded of an exceeding deare reuerend regard of our Sauiâ—uâ— this her affection is in it selfe most coÌ„mendable how soeuer by these actions shee tooke not the best course to manifest exercise the same And herein the mercifull goodnes of our gracious Sauiour is so much the greater by how much he passeth by any the more great infirmities and yet accepteth of the holy desires and purposes of his seruants when they proceed from singlenes of heart and from a mind willing to be informed in that truth from the which it doth for a time in some action or opinion through ignorance goe astray But let vs come to consider of the double blessing which our Sauiour vouched safe to bestowe vpon Marie hee prosecuting his loue now to her singular consolation like as he had at the first receiued her in singular pitie and compassion ouer her wofull estate seeing shee is carefull in the remembrance thereof to be constantly dutifull and thankefull for the same And first let vs in a fewe wordes consider of the former of these fauours to wit the vision of the holy Angels Question What was the blessing or mercie which Marie Magdalene receiued hereby Answere It was a blessing vnto her in that she was hereby prepared and made the more fit to receiue the assurance of the resurrection of our Sauiour from that his appearance vnto her which followed immediately after Question How did the vision of the Angels prepare and make her fit herevnto Answere First by that brightnes and glory wherein the Angels appeared vnto her Secondly by their situation or placing the one at the head the other at the feete where the body of our Sauiour had laine And thirdly by their speech why weepest thou ExplicatioÌ„ It is â—â—ry true All these were excellent inducements to lead her to change her thoughts The chearefull brightnes to leade her from the vncomfortable thoughts of death The seating of themselues as they did in that thereby they gaue a most sensible demonstration that the body was gone Their wordes because they contained a gentle reproofe of her weeping as being causeles For the Angels were not ignorant why she wept but they point Mary to her ignorance which was the cause that shee wept so as shee did The same is to be said of the same wordes of our Sauiour immediately after So that there is no doubt but that though Mary good woman that she was had her heart wonderfully set this way desiring that she might yet once more haue a sight of the body of Ch though remaining still dead as she thought yet no doubt by these meanes the strength of her thoughts were abated made more pliable to admit the truth of our Sauiour his appearance vnto her The maÌ„ner of which his appearance and manifesting of himselfe vnto her is next to be considered of vs. How was that First our Sauiour sheweth himselfe but he doth not discouer himselfe to the knowledge of her eye Secondly he speaketh to her but withholdeth her vnderstanding that she could not discerne his voice Thirdly he calleth her by her name and euen thereby maketh himselfe knowne Fourthly he instructeth her how she was to be affected and in what sort she was to behaue her selfe toward him Last of all he giueth her a most sweet and comfortable message to carie to his disciples Explication proofe These thinges are all of them euidently expressed in the Text and they are very worthy our diligent and reuerend obseruation And first of all to speake generally we may see a liuely representation of the manner of our Sauiour Christ his ordinary dealing in his making of himselfe and his holy truth knowne For he neuer reuealeth all at once but by degrees like as hee dealt in his cure done vpon the blinde man in the Gospell in that hee caused his sight to returne by certaine increases that so when hee had receiued
Marke 16.10 She went and tould them who had bin with him that is with our Sauiour before his death who mourâ—â—d and wept Thus Mary was for her part a faithfull messenger euen of the things of the best preseruation according to the holy Prouerb A faithful messenger is preseruation ch 13.17 but the Disciples to whom she did her message were for a time very vnfaithful receiuers of the same as appeareth in the 11. verse of the same 16. ch of S. Marke For though they heard it reported vnto them in such notable manner as our Sauiour commanded Mary yet they beleeued it not as the Euangelist affirmeth NOw therefore from the first appearance of our Sauiour let vs passe to the second the which was manifested to sundrie other women Question Where is this part of the Storie set downe vnto vs Answere In the 28. chap of S. Matthew in the first verse of the chapter And then verses 5.6.7.8 9.10 Likewise Marke ch 16. from the beginning of the chapter to the 9. verse of the same And Luke ch 24. from the first verse to the twelfth ExplicatioÌ„ From these wordes of the holy Euangelists wee haue already considered of the time of the resurrection of our Sauiour Likewise of the place from whence he arose so that we will not now treate of them againe Moreouer we haue from the same words considered the testimonie of the holy Angels concerning the certaintie of the resurrection of our Sauiour but very briefly Let vs therefore now here in this place weigh them somewhat more fully Yet not so much in respect of their testimonie simply considered in it selfe but onely so farre forth as the women were prepared and made thereby the more fit to be further confirmed established in the faith of the resurrection of our Sauiour by his second appearance The proofe of his resurrection by his second appearance which did shortly ensue vpon the same And to the end wee may the better vnderstand the report of the Euangelists we are to obserue thus much to beginne withall that whereas these two Matthew and Luke doe so speake of Mary Magdalene and of the other women as if there had beene but one vision and speech of the holy Angels and likewise but one appearance of our Sauiour Christ vnto them all ioyntly and together the Euangelist Iohn doth make it plaine chap 20. verse 11. c. 18. that Mary Magdalene did both see the vision of the Angels and also the first appearance of our Sauiour before the other women did see either the one or the other Saue that it may be they as well as Mary Magdalene saw a farre off some appearance of that Angell which did sit vpon that great stone which was the couering of the sepulcher The glory of which Angell as the Euangelist Matthewe doth testifie did astonish the souldiers and as it may seeme caused them to betake them to their heeles as wee haue once seene before and shall haue occasion to note againe by and by And that our Sauiour first of all appeared to Mary Magdalene the Euangelist Marke accordeth with Iohn as wee reade in the Gospell written by him chap 16. verse 9. in these wordes And when Iesus saith he was risen againe in the morning which was the first day of the weeke he appeared first to Mary Magdalene out of whom he had cast seuen Diuels And she went and told them that had beene with him c. But this being so how commeth it then to passe may some say that the other two Euangelistes yea and Marke also doe speake ioyntly of all these women in one and the same historie as touching the comming of them all to the graue of our SAVIOVR early in the morning and the same also with one and the same minde Optime consentiunt Euangelistae quod mulâ—ere sancta quiete defunctae adâ—uc inter noctis tenebrasdomo egressae sint vt sub primum diluculum ad sepulchrum accesserint Calum Harm Maâ— 16.1 Lucas Iohannâ—s â—oquuntur de â—tineris suscepti intio Marcus vero dâ— fine Imo â—pse quoque initium â—tineris significat cum aâ—t eas venisse valde mane to imbalme the body of our Sauiour For so all these three of the Euangelistes doe write saying that the rest of the women set out very early and came betimes in the morning to the sepulcher as well as the Euangelist Iohn writeth of Mary Magdalene that shee did so When the day beganne to dawne saith Saint Matthewe Early saith Saint Marke speaking of their setting forth so that they came thither at the Sunne rising And Luke Early in the morning they came to the sepulcher or throu bathees profundo diluculo And as Tremellius translateth the same wordes of Saint Luke out of the Sirian Testament Dum adhuc essent tenebrae while it was yet darke And Luke againe verse 22. They came early to the Sepulcher Quest How therfore should it come to passe that she should see the Angels and also our Sauiour himselfe before all other Answ I haue beene taught that we may well conceiue in our mindes that all the women as hath beene alreadie declared setting forth all of them very early to goe to the Sepulcher together yet by reason of the earth quake while they were well onward on the way and also because of the fearefull appearance of the glorious Angell who hauing remoued the stone of the Sepulcher and sitting vpon it might easily bee seene of them while yet they were some good distance frrom the same it may I say be well cunceiued that herevpon they were afraide and so made some stay Yet so that Mary Magdalene being of better heart and more zealously affected then any of the rest went alone vnlesse peraduenture shee was accompanied onely with the other Mary as it seemeth by the wordes of Saint Matthewe to see what the matter ment and so sawe the graue opened and the body of our Sauiour to bee remoued out of it Wherevpon also Mary Magdalene strangely affected hereat hasteth with all speed that she might make it knowne to the Disciples and with like speede commeth backe againe with Peter and Iohn yea and also staieth still by the sepulcher after that they were gone backe againe and then forthwith sawe the vision of the two Angels sitting in the sepulcher yea and also immediately vpon the same was made a beholder of our Sauiour at his first appearance Explication All this is very likely indeed to haue beene so Qâ—est But what then should wee thinke became of the other women all this while The proofe of his resurrection by his first appearance An. It is very likely also as I haue been further instructed that the other women stood all this while a loofe for feare Yet so as by that time our Sauiour had appeared and made himselfe knowne to Mary Magdalene and deliuered that his message vnto her which shee was by his commandement
to see whether it were so or no. Yea more then this this newes was brought by some other of the women most likely by them who at the sight of the Angels fled first from the sepulchre for feare of whom Marke seemeth to write ch 16.8 that they saw a vision of Angels who affirmed that Iesus was aliue And thus Cleopas hath ingenuously declared what the cōmunication of himselfe his companion was without any feare who it might be to whom they spake whether he were an enemie or a friend They cannot but professe themselues to haue an honourable opinion of him whom their Rulers had most odiously and vniustly pursued to the death as if hee had beene a deceiuer or a traitour c. Now he doth therewithall likewise simply and plainely open vnto our Sauiour though as yet he little thought that it was he the very cause or causes of his and his companions griefe yea of the common griefe of the rest of the Disciples First because whereas they trusted before that hee should haue deliuered Israel now by reason that such a death fell vpon him they beganne to call their former thoughts into question and doubt Secondly because notwithstanding the newes that was brought began to cheare vp their hearts in that they had an inckling that he should be aliue againe yet they could not be perswaded that it was so because no doubt they imagined strongly that if it had beene so it should haue beene done in another manner of sort that is in more pompous magnificence then was reported or could yet be found to haue beene performed Such was the answer of Cleopas he therein laying forth at large both what was the communication of himselfe and his companion and also what their griefe was Now let vs heare the reply of our Sauiour though hetherto he thought it not meete to discouer himselfe Question How doth saint Luke lay this forth vnto vs Answer This is contained in the 24. chap. verses 25 26 27. as it followeth thus 25 Then he said vnto them O fooles and slow of heart to beleeue all that the Prophets haue spoken 26 Ought not Christ to haue suffered these things and to enter into his glory 27 And he began saith Luke from Moses and all the Prophets and interpreted vnto them in all the Scriptures the things which were written of him Explicatiō In this reply of our Sauiour wee haue three things of most worthy obseruation to consider First the earnest reprehension which hee giueth his Disciples verse 26. O fooles c. Secondly his like earnest short reprehensiue and interrogatory affirmation of the truth called into question by them Thirdly a large proofe and confirmation of the same truth from all the holy scriptures of the old Testament as the Euangelist plainely testifieth though for breuities sake insomuch as hee hath euery where mentioned them in the history of the Gospel of our Sauiour as occasion was offered before he doth not repeate them now againe All these things are exceeding profitable for our instruction let vs therefore stand a while to ponder and weigh them And first let vs well know and willingly suffer our selues to be admonished of that it is a great sinne in the sight of God and our Sauiour to be dullards and sluggards in the knowledge beliefe of the holy scriptures of God Yea that it is a great sinne in vs not to be ready and chearefull in the vnderstanding and faith of them all without exception seeing God by his holy Spirit spake in the ministery of his holy Prophets both by their speech and also by their writing whosoeuer of thē haue either spoken or written any thing from the beginning of the world For otherwise our Sauiour would neuer haue bin thus earnest in calling his Disciples fooles or dullards for want of the knowledge hereof seeing they were not altogether ignorant and vnbeleeuing and the rather seeing they were not of the eleuen but of the more ordinary sort of his Disciples Wherefore I pray you let vs diligently marke that all the excellencie of our wisedome consisteth in the knowledge and faith of the holy Scriptures yea both of the old and also of the new Testament euer since that God hath of his singular mercy caused them to be written and added to the olde for the further instruction and edification of his Church in the knowledge and faith of the same his truth Without this we are but fooles and dullardes as our Sauiour telleth vs how sharpe and quicke witted or how graue and profound so euer any of vs may seeme to be otherwise Yea though wee were as wise as Ahitophel or as subtile as Herod c. And therefore also let vs not onely mark but euen stirre vp our selues to performe it that wee giue our selues to be most ready and chearefull in the imbracing of the knowledge and faith of the holy Scriptures infinitely aboue all things in the world beside Let vs not be negligent readers and drowsie hearers c but most diligent and alwaies waking as good schollers and profitable students vnder so excellent a Schoolemaster as our Sauiour is that we may not onely vnderstand with our minde but also beleeue in our hearts as our Sauiour requireth in that he saith O fooles and slow of heart to beleeue c. This reproofe is to be vnderstood and taken as most sharpe against those who hauing had the best meanes of knowledge and faith haue made the least profiting according to the reproofe of the Galatians ch 3.1 Let such therfore especially lay this rebuke of our Sauiour to heart and learne to be more wise and diligent for euer hereafter lest at the last they feele the euerlasting discommodity smart of it when our Sauiour shall come againe to take heauy vengeance vpon such vnprofitable truants as they are threatned 2. Thes 1.7.8 c. Thus much concerning the first branch of the reply of our Sauiour Touching the second branch of it we are to consider that he doth briefly abridge and comprehend in two heads all that the holy Prophets haue written of him in the old Testament to wit those things which concerne his sufferings first and then those which doe concerne his glory which was to follow after the same According to the which abridgement of our Sauiour the Apostle Peter writeth that it was the search inquirie of the Prophets chiefly and principally aboue all other things after the sufferings that should come vnto Christ and the glory that should follow 1. Epist 1.11 The same abridgement also doth the Apostle Paul make of his doctrine Act. 26. verses 22.23 So then that which these Disciples of our Sauiour ignorantly took an occasion to stumble at and therevpon to begin to doubt whether he were the true Messiah and redeemer of his people it ought to haue been a speciall confirmation vnto them insomuch as the prophesies of the holy Scriptures giuen forth of the true Messiah were
his Disciples lest the Lord doe iustly turne his back vpon vs for euer refuse to make vs partakers of his saluation heauenly kingdome Certainly all such are in great danger hereof whosoeuer stand thus indiffereÌ„tly affected that they care not greatly whether they enioy the Gospel or no to whom neither good Preaches of it or good Professors are at any time hartily welcome Let vs therefore I pray euery good Christian diligently beware we entertaine not this hoggishnes into our hearts euen as we doe tender the saluation of our soules that is to say let vs auoide it as charily as with all possibilitie of preuailing against our vnkind selfe-louing profane nature we may through the grace of God attaine vnto Hetherto of the gracious appearance manifestatioÌ„ of our Sauiour Christ to these his two Disciples for the confirmation of his resurrection vnto them and by them also and by the holy record hereof vnto vs and to all Christians But now that we may proceed let vs come to the second point of our text which concerneth the departure of our Sauiour from his Disciples The which departure of his was both strange and speedy yea sodaine immediately after that he had made himselfe vndoubtedly knowne vnto them Question What was the reason hereof Answer Two reasons may be rendered First to let it appeare that although our Sauiour rose againe with the same body and shewed himselfe verily and truly in the same humane nature which he had before his death neuer to lay the same downe againe yet that it was now in a more excellent state and condition then it was before as being all readie entered into the first degree of the eternall glorification of it by his resurrection Secondly that he might giue those his two Disciples and all other to vnderstand euen to the end of the world that we are not now since the resurrection to seeke to knowe or behold him bodily but rather spiritually and by faith onely by such helpes of his word and Sacraments as he hath giuen and sanctified to the same end vntill his comming againe at the end of the world Explication These reasons indeed may well be rendered of it and they doe minister very good inctructions vnto vs to the edification and comfort of our faith They doe likewise fitly answere to either point of the question demanded first touching the strangenes of the departure which was miracle-wise secondly touching the sodainenes of it aboue the expectation no doubt and desire of the Disciples Neuertheles neither the one nor the other of these points nor both considered together most cause vs to think that though our Sauiour Christ was sodainly taken out of the sight of these two Disciples and ceased to be seene of them as the words of the text are aphantos egeneto apparere desijt or though as afterward we shal see he did sodainly and as it were in a moment shew himself to other of his Diâ—ciples that therfore he had a vanishing inuisible nature and no firme corporal substance But we are rather to impute this to his diuine power like to that sodaine translating of the body of Philip the Eâ—angelist out of the sight of the noble Eunuch whom he baptized euen so soone as he had baptized him from about Gaza to Azotus so as the Eunuch saw him no more Act 8.26.39.40 The distance betwixt Gaza and Azotus as some Geographers estimate is about 36. of our English miles And herewithall likewise it may be thought that at this instant â—he eyes of the disciples were held as they were before so that they could not discerne the manner of his departure from them Hetherto of the appearance of our Sauiour to these his two Disciples with all the circumstances thereof and also of his departure from them The effects of this appearance are now onely behind Question Which were they Answer They are set downe by the Euangelist Luke ver 32.33.34.35 of the same his 24. ch as it followeth in this manner 32. And they said betweene themselues saith the Euangelist Did not our hearts burne within vs while hee talked with vs by the way and when he opened to vs the Scriptures 33. And they rose vp the same houre and turned to Ierusalem and found the eleuen gathered together and them that were with them 34. Who said that is some of the eleuen who were talking together The Lord is risen indeed and hath appeared to Simon 35. Then they that is the the two Disciples told what things were done in the way and how he was knowne of them in breaking of bread Explication In these wordes indeede the effectes which followed vpon the former appearance of our Sauiour are contained And they are three in number First the hearts of the two Disciples as they themselues doe mutually acknowledge were exceedingly affected For did not our hearts within vs burne say they while he talked with vs by the way and when he opened to vs the Scripture Secondly vpon the departure of our Sauiour Christ from them they doe forthwith returne to Ierusalem yea though it was now within night therefore must needs be very late before they could walke thither wiâ—h a minde to coÌ„municate report this appearance of our Sauiour vnto the Disciples there Thirdly as soone as they come vnto them they performe that which they intended the summe whereof the Euangelist comprehendeth in two branches First that they reported what things fell out in the way as they walked toward Emmaus SecoÌ„dly how our Sauiour was known of them in breaking of bread What may these things teach vs Question Answere In the first of these effects we learne what the nature of the word of God is in the interpretation and preaching therof namely to inlighten warme and cheare vp the hearts of the reuerend hearers of it In the second and third we see the end wherefore it pleaseth the Lord to reueale his truth to any of his children to wit that they should communicate and make the same known to the rest of the brethren Yea and that it is to be done chearfully and with all good expedition Explication proofe So indeed doth the example of these two Disciples teach vs yea so plainly that there needeth not many words to confirme the same The words doctrine of our Sauiour were as fire in their bosome Fire I say to inlighten their mindes fire to warme and cheare vp their hearts fire to chase away the errours and doubts of their former troublesome thoughts For these are three speciall properties of the holy fire of the spirit of our Sauiour Christ answerable to the properties of naturall fire familiarly knowne vnto vs to wit to giue light to warme that which comm th neare vnto it and to consume euery drossie thing which is put into it Thus the meaning of the disciples is easie to be vnderstood But for our selues to chase away the drowsines and frozen
coldnes of our own hearing of the holy Scriptures when they are interpreted preached vnto vs and to stirre vp our hearts to shew forth so great a fruite of our zeale to Gods glorie and of our loue to our Christian brethren as of parents to children of husband to wife the one to the other of maisters to seruants of one neighbour to another of one traueller with another as they walke by the way c. this is the worthy worke this no doubt cannot easily be obtained of vs partly because of the former long neglect of the most of vs and partly by reason of the great intermission and neglect of many other among vs but with earnest praier to God and diligent and painefull labour Would to God therfore that the example of these two thus set as it were before our eyes and the present admonition and exhortation sounding now in our eares might at the least moue vs all euen this day as wee goe from Church and in the euening when we shall be together in our houses to beginne to talke of the things we heare out of the word of God for the instruction and comfort of our soules We might then be of good hope that God of his mercy would giue vs to feele a like blessed effect as these Disciples did For no doubt our Sauiour himselfe would be so gratiously present with vs by his holy Spirit to warme and cheare vp our hearts that wee should be moued euer after to make a more diligent constant practise hereof then hitherto we haue done and so to be partakers of farre greater comfort then we haue hitherto had experience of Moreouer from the words of our text we are diligently to obserue diuers other things First the great mutuall loue of the Disciples in that they kept together in this troublesome vncomfortable time for their mutuall comfort For so the Euangelist sheweth that these two Disciples returning so late in the night no doubt about midnight found the eleuen and other gathered together Whereby we see euidently what the worke of the spirit of God is and what the effect of â—ffl câ—i n is â—hrough his gracious blessing namely to knit the hearts of his 〈…〉 children more neare together The spirit of God therefore is a gâ—tâ—â—â—ing and binding spirit it is not a spirit of diuision and scattering Neuâ—rtâ—â—â—es there is some thing as I take it to be reproued in the Disciples specially in â—he eleuen Not that they are now thus together and I doubt not but well exercised in reading conferring as wel as they could of the holy Scriptures and of those things which God brought to their hearing by the visions and speeches of the Angels touching the former appearances speeches of our Sauiour in the day time before for so the Euangelist saith expresly that when the two Disciples came in they were talking how our Sauiour had appeared to Simon they were not I say therfore to be reproued for this that they were now thus together but for that they did not vpon the direction of the Angel also of our Sauiour forthwith goe together toward Galile that there they might haue seene him as he sent them word that they should For this it seemeth that they are iustly to be blamed But it may be said to their excuse agâ—inst this how then should they haue heard the report of these two Disciples c. I answer This sheweth the tender loue of our Sauiour euen vsque ad miraculum miraculous wise as we may say that he notwithstaÌ„ding their neglect of obeying his coÌ„mandemeÌ„t dealeth so graciously with them in the time of their heauines vseth no delaies c. though they through excessiue sorrow vnbeliefe delaied the time But it doth nothing excuse them insomuch as therein they tooke the course though of infirmitie at vnwares to harden their hearts to increase their owne woe aboue that they needed seeing they had already the word of our Sauiour shewing them a souereigne remedy against it if they had so duly regarded it as they ought to haue done Herein therefore the Disciples are not to be followed but when we haue the word of God to goe before vs it is our bounden dutie to follow that diligeÌ„tly whatsoeuer we neglect beside This no doubt shall be best for vs. And so should it ceâ—tainly haue beene to all the Disciples at this time Their vnbeliefe should haue beene more speedily succoured and holpen if they had so farre ouercome themselues But now their doubtings are so great notwithstanding al the former reports while they sate still and vsed not the meanes appointed that they could giue no credit to that which these two Disciples testified For so the Euangelist Marke saith expresly vpon their report of that which they had heard our Sauiour speake and of that which he did in their certaine knowledg and sight chap 16 12.13 that the rest beleeued them not for all that Yet so are we to vnderstand the Euangelist Marke that we doe not conceiue that all were alike vnbeleeuing For the wordes of Saint Luke shew that some of them were better perswaded then other that our Sauiour was risen indeed The Lord is risen indeed say some of them and hath appeared to Simon Though doubtles the weaknes and coldnes of the faith of the best may be reckoned to be for the time a kinde of vnbeliefe So that they might well haue saide at this time as one had said to our Sauiour before Lord we beleeue helpe our vnbeliefe Et fortè inquit Calu dilatione eorum torporem Christus mulctare voluit quia non statim ex suo mandato in Galilaeam eodem die profecti erant Harm Euang in Lucae Cap 24.49 It may be saith Caluin that Christ by his deferring punished their slouthfulnes because they did not goe speedily the same day into Galile according as he had commanded them Secondly beside all that which wee haue hitherto obserued the wordes of our text shewe vs that it is a blessed thing for one Christian to make an other partaker of that knowledge which GOD giueth vs for edification For the two Disciples going to the rest to tell them of this appearance of our SAVIOVR to themselues they are certified of his appearance to Peter c. to their owne more full and settled confirmation Last of all The proofe of his resurrection by his fift appearance let vs obserue that the breaking of bread heere spoken of in the which the two Disciples reported that their eyes and their eares and all were opened perfitly to know our Sauiour doth heere as in other places note the vsuall taking of meate for bodily sustenance And namely Act. 2.46 Where it is saide That the Disciples brake bread at home and did eate their meate together with gladnes and singlenes of heart Praising God c. Though else-where the same phrase of breaking bread signifieth the sacramentall distribution of bread
cattell or people or any other thing For they doe not onely call those that keepe sheepe Poimenes probaton but also their Princes and Rulers Poimenes laon yea and Wagoners Poimenes ochon that is the rulers or guiders of wagons or chariots c. And so in the old testament the Lord doth in this argument not onely vse the word rahha properly signifying to feede cattell in pasture but also the word nacha to leade or guide yea many other words to shew that he comprehendeth vnder that word Rahha to feede all other duties of a good sheepheard and therein consequently that manifolde wisedome and diligence that the Ministers of his word are to vse in the spirituall gouerning of his people This may easily appeare by gathering together a few testimonies out of the holy Prophets And that either where their office is described and commended or where the neglect of the good duties and practises of the contrary euils and vices are reproued First therefore tâ—uching the description of their office we reade Ier. 3.15 I will giue you Pastors Rohhim saith the Lord according to mine heart which shall feede you ue rahhu eth chem with knowledge and vnderstanding And chap. 23 verse 3.4 I will gather the remnant of my sheepe out of all countries whether I had driuen them and I will bring them againe to their foldes and they shall grow and increase And I will set vp Sheepheards ouer them which shall feede them and they shall dread no more nor be afraide neither shall any of them be lacking saith the Lord. Yea the Lord himselfe hee doeth in his owne person describe the office of a good sheepheard Ezekiel chap. 34. verses 11 c. saying Behold I will search my sheepe and seeke them out As a sheepheard searcheth out his flocke when he hath beene among his sheepe that are scattered so will I seeke out my sheepe and I will deliuâ—r them out of all places where they haue beene scattered in the clowdie and darke day and I will bring them out from the people c. I will feede them in a good pasture c. where they shall lie in a good fold c. I will seeke that which was lost and bring againe that which was driuen away and I will binde vp that which was broken and I will strengthen the weake c. Thus the Lord in his owne person describeth the office of a good sheepheard But it may be said who can doe as the Lord saith he will doe It is true none can doe so Neuerthelesse hee sheweth wherevnto euery faithfull Pastor and Minister of his word must aime in his whole ministerie in such a proportion as may answer to their commission whereof wee haue heard before and to the necessitie of the soules of those ouer whom they are set as it is more plainely to be gathered from the description of the preaching of our Sauiour Christ who is as hath already beene declared the one onely chiefe sheepeheard of the sheepe Luke 4 18. The Spirit of the Lord is vpon me because hee hath annointed me that I should preach the Gospel to the poore hee hath sent me that I should heale the broken hearted that I should preach deliuerance to the captiues and recouering of sight to the blinde that I should set at libertie them that are bruised And that I should preach the acceptable yeere of the Lord. This kinde of feeding is that which euery Pastor of euerie flocke of Christ ought to performe toward their flocke according to that charge of the Apostle Paul in the name of the Lord Acts chap. 20. verse 28. Take heede to your selues and to all the flocke whereof the holy Ghost hath made yee ouerseers to feede the Church of God which he hath purchased with his owne blood Of the which feeding hee doth at the same time make himselfe a patterne and example vnto them in that hee kept nothing backe but had shewed them all the counsell of God c. Not ceasing to warne euery one both night and day with teares c. In regard also of which feeding by the preaching of the word the word it selfe in the preaching of it is compared to milke for babes and to stronger meate for those that be of riper yeares 1. Pet. chap. 2 verses 1.2 Heb. chap. 5. verses 12.14 And in this respect the Apostle Peter himselfe being made carefull of this kinde of spirituall feeding by the admonition and charge of our Sauiour Christ hee doth afterward admonish all other in the name of Christ to doe the like as we reade in the 1. Epistle chap. 5. verses 1 2 c. The Elders which are among ye saith he I beseech which am also an Elder and a witnesse of the sufferings of Christ and also a partaker of the glorie that shall be reuealed Feede the flocke of God which dependeth vpon you caring for it not by constraint but willinglie not for filthie lucre but of a ready minde Not as though ye were Lords ouer Gods heritage but that ye may be ensamples to the flocke Thus by the description of the holy and commendable duties of the Pastors office wee may perceiue what that feeding is which our Sauiour speaketh of in our text to Peter euen to Peter himselfe who well vnderstoode it being a most faithfull interpreter of the meaning of his Master The same as was saide may likewise bee perceiued from the reproofes of those sheepheards that eyther haue neglected these good duties of Feeding or practised the contray vices Let vs therefore consider of a few places where this is laide forth vnto vs. And first let vs turne to the 56. chapter of Isaiah verse 11. where the holie Prophet reprooueth the sheepheards of Israel that is the Priests of the Law whose lippes ought to haue preserued knowledge so as the Lawe might haue beene sought at their mouth seeing they were the Messengers of the Lord of Hosts chapter 2. verse 7. the Prophet Isaiah reproueth them I say for that they were sheepheards yet they regarded not to teach the people that is to feede them with the foode of the holy word of God as Tremellius and Iunius doe well translate the same but euery one as the Prophet chargeth them followed his owne intemperancie and greedie couetousnesse c. These sheepeheards saith the Prophet cannot cause to vnderstand Lo iadhgnu hauin nesciunt docere they know not or regard not to teach They feede themselues and not the flocke Likewise Ezechiel chapter 34. verses 2.4 Sonne of man saith the Lord prophecie against the sheepheards of Israel that feede themselues should not the sheepheards feede the flocke Yee eate the fatte and clothe yee with the wooll yee kill them that are feade but ye feede not the sheepe The weake haue yee not strengthened the sicke haue yee not healed neither haue yee bound vp the broken nor brought againe that which was driuen away neither haue ye sought that which was lost but with crueltie and
owne duties how wee may liue and dye as God may be glorified in vs and by vs then to be curious about others howe long they shall liue or what death they shall dye If I will that he tarie till I come what is it to thee saith our Sauiour wee see our Sauiour doth sharply reprooue him And therefore also we may easily perceiue that it is no smal sinne for any to be inquisitiue to knowe such things as doe rather concerne others then our selues or at such time as we ought rather to try our owne hearts then to be inquisitiue about others c. As in the bodily warfare euery man must keepe his own rancke and standing so it must be in the spiritual warfare of the Lord. And euery man standeth bound in dutie to take vp his own crosse to stand to his owne lot and to beare his owne burden c. No doubt the Lord will deale gratiously both in life and also in death with euery one that putteth his trust in him and continueth to walke faithfully before him It is the dutie of euery Christian to be carefull ouer other the magistrate and minister of the word ouer the people the maister of the family ouer his children and seruants and euery neighbour ouer other as the cause shall require and as their callings will beare But none of these cares must be with neglect of our owne duties nor exceeding the limites or boundes of our seuerall callings It must be as maister Caluin saith notably well cura non curiositas quae nos impediat that is It must be care and not curiositie which would be hurtfull to vs the busie bodies care is neither good to himselfe nor to any other Verily euery man well minded shall finde so much to doe to keepe himselfe in an euen course of good dutie that he shall haue litle leisure to prie curiously into the state of other and what may afterward become of them c. And therefore it is that our Sauiour in the second part of his answere doth very earnestly repeate vnto Peter his former commandement which it had beene more meete for him to haue looked vnto whether wee consider his bodily attendance vpon our Sauiour for a short time in his going aside or that we referre it to his constant imitation of him euen vnto the death or that we referre it vnto both not onely according to the letter but also according to the intended allegorie in such sence as the Apostle Paul saith Be ye followers of me as I am of Christ 1. Cor 11.1 And as our Sauiour himselfe had said before both to Peter and to the rest He that taketh not vp his crosse and followeth after me is not worthy of me He that will saue his life shall loose it c. Mat 10.38.39 And as he said at the first calling Followe me and I will make you fishers of men Wherein no doubt our Sauiour did not onely respect their bodily attendance but also the fruite thereof in imbracing and following that instruction which they should receiue from him to the fitting and furnishing of them for his seruice Touching these wordes If I will that hee tarie till I come I know not well whether our Sauiour meant onely vntill he should returne vnto the rest of the eleuen after that Peter had gone aside with him for a while or that they are to be vnderstood concerning Iohns tarrying in life and so comming of Christ to be extended to his comming againe at the last day according to that Iohn 14.3 I will come againe and receiue you to my selfe And Act chap 1.11 But from either circumstance the rebuke might well agree to Peter And the latter sence would amplifie the rebuke Howsoeuer it was this we are sure of from the testimonie of the Euangelist Iohn that albeit it may be that our Sauiour would by these wordes intimate that Iohn should out-liue Peter yet they did vtterly misvnderstand the mind of our Sauiour whosoeuer from those wordes imagined that Iohn should neuer dye For so S. Iohn himself giueth plainly to vnderstand as it followeth in the 23. verse then saith he went this word abroad among the brethren that this Disciple should not dye yet Iesus said not to him he shall not dye but if I will that he tarie till I come what is that to thee In which speeches there is great difference the one being simple and enunciatiue the other conditionall and vpon a supposition or putting of the case as we may say And besides our Sauiour might well meane of his tarying till he came againe with Peter Yet so farre as the Euangelist saith preuailed the conceite of Iohns not dying that some of the brethren not ill minded were deceiued in this point Whereby wee may well take this profitable instruction that in our good meaning we be very carefull to vnderstand things aright to the end we doe not mistake one thing for another lest wee embrace an error in stead of the truth as without good diligence discretion specially in speeches of doubtfull interpretation we may easily doe And in this point it is strange to see how the diuel besotted one euen in this age as maister Beza reporteth who deluded by the diuell vnder this pretence as it is like feined himselfe to be this Euangelist Iohn as if he had bin then liuing But he was not vnworthily burnt for his labour at Tolouse a citie of Narbon in France as the same Beza saith for if he had bin suffered to liue who knoweth how far he being a phantasticall deceiuer might haue deluded many poore soules vnder the pretended and feined authoritie of Iohn the Euangelist But leauing all fancies let vs inquire somewhat more diligently into that point following our Sauiour not bodily but spiritually whereof he chiefly speaketh to Peter that so we may drawe to an end of those things which belongeth to this seuenth appearance of our Sauiour Question Wherein doth this kind of following or imitation as we call it consist It consisteth in these two things First in godlines of life both toward God and towardes all men according to the duties of our seuerall places and callings wherein we are placed of God Secondly in patient bearing of the crosse for the truth and Gospels sake or otherwise while we walke in the waies of God euery one according to that measure of triall which God shall thinke good to lay vpon vs. That this is so first as touching godlines of life from an vnderstanding and beleeuing heart it is cleare in that our Sauiour Christ doth not onely in respect of his doctrine but also of his most godly life call himselfe the light of the world as Iohn 8.12 I am the light of this world he that followeth me shall not walke in darkenes but shall haue the light of life And chap 9.5 As long as I am in the world I am the light of the world that is one specially appointed to glorifie
bodies sake which is the Church c. And more generally the Apostle Iohn affirmeth 1. Ep 3.16 that insomuch as our Sauiour hath laid down his life for vs therefore we ought also to lay downe our liues for the brethren And herein as the Apostle Peter saith we are partakers of Châ—ists sufferings 1. Ep 4.13 yea our Sauiour himselfe saith that he accounteth himselfe to suffer in and with all faithfull Christians whosoeuer shall suffer for his truths sake according to that rebuke wherewith the soule of persecuting Saule was pierced through Act 9.4 Saule Saule why doest thou persecute me In this part of imitatioÌ„ as wel as in the former it is meet indeed that the ministers of the word should be the first and principall according to the speech of our Sauiour directed to Peter Follow thou me Neuertheles it is also the dutie of euery one that is a Christian indeed in truth to account it his bounden dutie to put his life as it were in his hand to be willing to giue it for the testimony of Christ trusting in the grace of Christ that he will if need should so require strengthen him vnto it If we should not professe the name of Christ vnlesse onely so far as it might stand with our worldly profits and pleasures and but vpon condition we might enioy peace and friends c. as carnall Gospellers doe indent with God The proofe of his resurrection by his eight appearance what loue were this to God and our Sauiour This were no better then selfe-loue Nay it were worse For wee should herein goe about to make the will of God subiect to our will which were the most vnseemely and vnreasonable thing in all the world It were also in vaine yea rather a miserable thing for any to suffer for ill doing or for wicked heresie c. For such are no better then the diuels Martyres and such as shall be found like selfe-murderers guiltie of their own blood and most traiterous enemies to the glory of God But if wee shall professe the name of Christ and constantly obey his Gospel striuing lawfully whatsoeuer affliction and trouble ensue vpon it then behold as we doe coÌ„forme our selues in a right imitation of our Sauiour in afflictions so shall we be made comformable vnto him in his heauenly glory For so the Apostle saith Thou therefore suffer afflictions as a good souldier of Iesus Christ c. If we suffer we shall also raigne with him 2. Tim 2.3 12. Read also Rom 8.17.18 If we be children we are also heires euen the heires of God and heires annexed with Christ if so be that wee suffer with him that we may be also glorified with him For I account that the afflâ—ctions of this present time are not worthy of the glory that shall be shewed vnto vs. And verses 28.29.30 Likewise 2. Cor 4.17.18 And 1. Peter 4 13. Reioyce in as much as ye are partakers of Christs sufferings that when his glory shall appeare ye may be glad and reioyce Thus much therefore of the speeches of our Sauiour directed more particularly vnto Peter in this his seuenth appearance though not for Peters admonition and instruction onely but also for the common instruction and warning of all as hath beene declared And so we conclud this whole appearance of our Sauiour with all his speeches and actions for this time beseeching God that as wee haue some good space of time continued in the laying open of these things which confirme the resurrection of our Sauiour so our harts may be more and more confirmed in the Article of our faith concerning the same For this is the generall vse and end both of all these appearances and also of those which are yet behind and of al the things done and spoken therein beside the particular vses which we haue seene in the handling of them And verily me think that we hearing that our Sauiour hath so often shewed himselfe to his Disciples working so many great works and continuing his speeches so gratiously vnto them but wee our selues must needes be put out of all doubt concerning the truth and certaintie of it together with them Now concerning the words of the Euangelist Iohn in the last two verses of this chap which are a general conclusion of the whole historie of the holy Gospel it shall not be amisse for vs to consider of them in a fewe wordes before we proceed to the other appearances mentioned by the other Euangelists and by the Apostle Paul as hath bin obserued before For they shall besides other instructions giue vs a good passage vnto them Rehearse his words therefore Question Which are they Answer 24. This is that Disciple saith S. Iohn who testifieth of these things and we know that his testimonie is true 25. Now there are also many other things which Iesus did the which if they should be written euery one I suppose the world would not containe the bookes that should be written Amen Explication Briefly concerning these words of the Euangelist we haue two things very religiously to consider of The first wee may cal a iustification of the vndoubted yea euen canonicall truth not onely of the history of the resurrection of our Sauiour Christ whereby we are assured of our iustification by him as we are afterward further to consider but also of the like certaintie of the truth of the whole history in such sort as it may iustly be reckoned in the catalogue of the holy Scriptures of God This iustification is double First from the holy testimony of the Euang. himselfe euen the Euang Iohn as the former description of himselfe compared with the present text doth euidently declare as hath bin obserued before The which Iohn as he was in especiall manner approued of Christ and sanctified to be a choise witnes to beare record of the word of God and of the testimony of Iesus Christ and of all things that he saw Reuel ch 1. v. 2. And verse 4. A brother and companion with other the faithfull seruants of God then liuing The proofe of his resurrection by his seuenth appearance in tribulation and in the kingdome and patience of Iesus Christ c. so hee is accordingly to be esteemâ—d acknowledged in the Church of God Secondly the iustification of this most holy Historie is made authenticall from the testimonie of many other faithfull Christians not onely Apostles but also many other of the which some were then liuing with the Euangelist Iohn Who no doubt knew the truth thereof by their eye and earewitnes partly by themselues and partly from those which did see and know the things contained therein Euen such brethren as the Euangelist maketh mention of as we heard euen now In which respect also hee speaking in our present text of his owne testimonie first in the singular number changeth his speech by by and saith in the person of many other beside himselfe And we knowe
is so manifold and great it is our duty Answer first of all to esteeme most highly and pretiously of the grace and vertue of it Secondly to labour earnestly that we may be partakers of the same grace or vertue and power Thirdly from the same power to indeuour to walke in all holy obedience to God in euery Christian duty Explicatiō That wee are thus both most highly and pretiously to esteeme of the vertue and power of the resurrection of our Sauiour and likewise most earnestly to seeke to apprehend it by faith the example of the Apostle Paul Phil 3. may be a sufficient proofe and inducement vnto vs both so to thinke and also to be earnest imitators and followers of him And in deede vnlesse wee doe with him carrie the same iudgement how can we drawe with him in the like yoake of affection Now touching a particular indeuour to walke in euery good dutie of obedience to God as a fruite of this power of the resurrection of our Sauiour Christ apprehended by faith it is good for vs to consider that the holy Apostles doe euery where hold forth the same as a reason of singular force to stirre vp the hearts of all Christians to minde repentance from all dead workes and to prouoke to the contrarie duties of godlines And namely for one instance 1. Corinth 15. the last verse of the chapter where so soone as the Apostle had professed thanks to God for this vnspeakeable comfort which the resurrection of our Sauiour affordeth he annexeth this exhortation forthwith Therefore my beloued bretheren be ye stedfast vnmoueable and aboundant alwayes in the worke of the Lord for as much as ye know that your labour is not in vaine in the Lord. And Acts 2.38 after that the Apostle Peter hath layed open and confirmed the article of the resurrection he doth immediatly exhort and incourage vnto repentance And chap. 3.15.19 And the Apostle Paul againe chap. 13.30 c. 40.41 And Rom. 6 9.10.11.12 c. And 2. Cor. 5 15. And Coloss 3.1 c. 5. For sanctification as was noted before is very neerely linked vnto iustification Heereunto therefore we ought as the Scriptures doe speake to rise early in the morning with all cheerefulnes of heart and spirit euen as our Sauiour Christ did preuenting as it were the morning watch that he might manifest and make knowne that good hand which hee had in his so speedy a victorie ouer the dominion of the graue and of death and hell And this also ought to giue vs singular incouragement not onely to fight manfully against sinne and all the confederates thereof the flesh the world and the diuell but also with good hope of prosperous successe to seeke after mighty increases in godlines Neither let it be a small comfort and incouragement vnto vs to bethinke our selues that according to the ordinance of our Sauiour himselfe we doe together with the exercises of our Christian religion euery Lords day celebrate as it is meete the memoriall of the blessed resurrection of our Sauiour and of the restauration of the world by him partly alreadie begun and to be fully perfitted in time to come And in trust of this mercy of our God also let vs not cease to pray continually in this barren and dead time of godlines wherein wee liue for a new spring and resurrection in mens mindes to the zeale of the Gospell as a fruite of this resurrection of our Sauiour Christ Finally let all our life long in the premeditation of our resurrection at the last day by the vertue of his resurrection to euerlasting life and of that perpetuall feast of the Lambe which wee are inuited vnto be nothing else The danger of not beleeuing this article but a carefull addressing and preparing of our selues both soules and bodies against that great day that then wee may be partakers of a ioyfull resurrection and so liue for euer with him Amen These thinges in deede are to be further enforced vpon our consciences from the Articles following which doe set forth the further exaltation of our Sauiour but because as was said in the comforts the resurrection is the first and most familiar inducement heereunto therefore the exhortation vnto these duties might not be pretermitted here ANd now that we may fully finish the doctrine of this article What danger is there in not beleeuing the very naturall and bodily resurrection of our Sauiour Christ and not in yeelding that fruit of obedience Question which it most worthily challenged at our hands Answer If any doe not beleeue this Article of the resurrection of our Lord Iesus Christs true and naturall body his death shall profit them nothing but they shall die in their sinnes And further also as touching those that be not through the vertue of our Sauiours resurrection partakers of the first resurrection of their soules from the death of sinne they shall neuer be partakers of the resurrection of their bodies to euerlasting life by him at his second comming Explication For the proofe of this reade first of all 1. Cor. 15.12.13.14.15.16.17.18 Where the holy Apostle maketh the resurrection of our Sauiour Christ the ground and foundation of ours yea so the ground that they are as one would say coincident and of the nature of relatiues in a certaine sort For insomuch as our Sauiour Christ who is the head of his Church is bodily raysed vp it cannot be but the members of this mysticall body must be made conformable that is they must be likewise raised vp and vnited vnto him or else he should be as a head without a body And likewise insomuch as our Sauiour Christ is raysed vp to be a King and a Prince ouer his Church for euer his subiects also must be raised vp or else hee could not haue subiects of the same nature and kind with himselfe to rule add gouerne A King who is a man must be a King of men and not of beasts yea of men and not of spirits or ghosts c. It is so in this world it shall be so in the world to come as touching the Kingdome of our Sauiour Christ For as hee shall retaine the whole nature of man for euer and euer so hee shall rule ouer men consisting of soules and bodies euen as ouer his naturall brethren Answerable after a sort to that which the people saide to Dauid 2. Sam. 15.1 Beholde wee are thy bones and thy flesh And as our Sauiour himselfe sheweth plainely concerning himselfe in his message sent by Marie Magdalen Iohn 20.17 though hee be in another state and condition then wee are in nowe and is so to continue euen world without any end And therefore the holy Apostle after that he hath noted diuers grosse and hereticall absurdities accompanying the deniall of the resurrection of Christ 1. Cor. 15. hee addeth verse 17.18 If Christ be not raysed your faith is in vaine ye are yet in your sinnes And so they who are
made an high Priest for euer after the order of Melchisedech Heb. 6.18.19.20 And hence it is that wee receiuing from the right hand of God this speciall grace and fauour that the spirit of our Sauiour Christ euen the Spirit of adoption who teacheth vs to crie Abba Father and helpeth our infirmities in this behalfe yea and maketh requests for vs with sighes which cannot be expressed wee haue exceeding comfort that our prayers which wee make shall be regarded of God seeing the spirit teacheth vs to make them according to the will of GOD and in the name of our Sauiour who sitteth at his right hand Romanes 8.15.16.26.27 and verse 34. In which respect also this may be no small comfort vnto vs which is mentioned in the articles of our beliefe and is confirmed in the holy Scriptures that our Sauiour maketh intercession for vs to God who beeing his naturall Father vouchsafeth also through him to be our Father by the grace of adoption and for the same cause is willing to heare both him for vs and vs for his sake yea and not onely willing but being almightie is as able as he is willing to graunt vs all things through him Finally this may iustly be exceeding comfortable vnto vs that looke what was represented by the glorious garments of the high Priest of the lawe his Ephod with the Onix stones in the which were grauen the names of the twelue tribes of Israell the breast-plate of iudgement wherein were likewise set twelue stones answerable to the names of the children of Israell grauen as signes the Vrim and Thummim also the hidden brightnes and perfection which were in the same breast-plate and he plate or crowne and miter on his forehead wherein was ingrauen Holines to the Lord the truth of all is nowe most perfectly and brightly performed a heauen by our Sauiour Christ For hee presents vs holy and righteous in himselfe before God continually hee supports his Church and euery weake member as it were on his shoulders hee carries the remembrance of all in his heart in him are all the hidden treasures of wisedome hee alone so sweetens vs and our prayers and all that wee doe in his name that though all be weake and vnpersit yet both wee and they are for his sake most gratiously accepted of God Reuel 8.3.4.5 Our Sauiour therefore at the right hand of GOD in the heauens in vnto vs that our onely high Priest who is anointed with the oile of gladnes aboue all his fellowes infinitely more delightfull and pleasant then euer was Aaron or any of his companions though the sweete smell of his perfume is greatly commended both in Exodus 30.22 c. and Psalme 133. Thus farre of the fruites and benefites of the exaltation of our Sauiour Christ to the right hand of God in respect of his royall and kingly priesthood Now in the last place what are the fruites and benefites of his sitting at the right hand of God Question in regard of his High-Priestry royaltie and spirituall Kingdome Answer They are partly such as doe more directly concerne his Church that is to say the whole companie of his obedient and faithfull subiects and that either from age to age in this life or at the end of the world for euer and euer And partly they are such as for the same his Churches sake and to the benefit therof doe concerne his dealing against all those enemies which it hath whom this our King and Sauiour taketh to be enemies likewise vnto himselfe It is true they may well be considered vnder these diuerse heads Question Which are they that be of the first sort Answer More directly for the benefit of the Church and euery true member thereof our Sauiour in respect of his kingly aduancement at the right hand of God he doth from the same First here vpon earth most holily spiritually and as we may say religiously rule and gouerne it Secondly he doth most vigilantly maintaine and preserue it Thirdly he doth most wisely and discreetly chastise and nurture it Fourtly he doth most sweetly comfort cherish and refresh it from time to time Finally he doth by all meanes make his Church and euery member therof truly humble and wise vnto their eternall saluation and he will verily for euer saue and glorifie them at the last in the Kingdome of heauen Explication and proofe These in deede are the most gratious fruites and benefites which proceed from the aduancement of our Sauiour to sit downe at the right hand of God in his most royall and priestly kingdome For proofe whereof read first Psa 45.6.7.8.9 and verses 13.14.15.16.17 compared with Heb. 1.8.9 And Psalm 72. vnder the type and figure of King Salomon And Psal 2.2 Blessed are all that trust in him Read Isaiah 32.1.2.3 c. Behold a King shalt raigne in iustice and the Princes shal rule in iudgement And that man to wit Christ our king shal be as an hiding place frō the wind and as a refuge c. Yea generally let vs obserue that whatsoeuer the holie Prophets doe prophesie of the speciall Kingdome of Christ in respect of the Church the perfection of the administration thereof dependeth vpoh this his sitting at the right hand of God and they are also so many proofes that his kingdom should be most graciously gouerned especially from the time of his sitting at the right hand of God as the effect it selfe confirmeth according to that Isaiah ch 9.6.7 ch 11.1.2.3 c to the end of the chapter For all I say taketh the full accomplishment from hence And to this end we may fitly ascribe that which is spoken in respect of his eternal Deitie before his incarnatiō to his most soueraigne royal state now in that he is mā vnited personally to the same Deitie so that it may be veried of him now which was said then by the spirit of prophesie Prou ch 8.14 c. I haue counsell wisedome I am vnderstanding and I haue strength By me kings raigne and princes decree iustice By me princes rule the nobles all iudges of the earth I loue them that loue me and they that seeke me early shal find me Riches and honour are with me euen durable riches and righteousnes My fruit is better then gold euen then fine gold and my reuenewes are better then fine siluer I cause to walk in the way of righteousnes and in the middest of the paths of iudgement That I may cause them that loue me to inherit substance and I will fill their treasures And further whereas the church of our Sa Ch enioyeth godly Christian kings and princes for the protection and defence of it according to the promise of God Isai 49 23. Kings shal be thy foster-fathers and Queenes shal be thy nources c. this out of all question is the gift of our Sauiour Christ from the right hand of God euen of his royall bountie and from his most high and soueraigne
Deuill is iudged to wit for the benefit and safety of all that shall truly beleeue in our Sauiour Christ Thus therefore they that will not to their benefit beleeue in our Sauiour nor giue glory vnto him exalted to the right hand of God they shall well know one day what as the Prophet Isaiah speaketh the high hand of the Maiestie of God meaneth to their seuere punishment chap. 26.10 11. A King here vpon earth as wee all know will not indure that any of his subiects shall dishonour such a one as hee hath thought good to set vp in any speciall high place and dignity specially if it bee in the next place to himselfe in the honour of his kingdome and shall we thinke that God will indure that our Lord Iesus Christ whom hee hath most worthily and resolutely set at his right hand shall be dishonoured of any creature no not of the Kings and Princes of this world and the contemner of him whosoeuer he be to escape vnpunished It is against all both reason and duty yea euen againsst common sense that any should thinke so Nay rather let vs well assure our selues as the truth will plainely informe vs that seeing our Sauiour did iustly reproue his Disciples for that they were of little faith in beleeuing in him while he remained yet in this weake and base estate of his humane nature heere vpon earth much more worthie shall wee bee of reproofe if now after his most high aduancement euen in his humanity wee should be found not onely weake in faith but euen altogether void of faith and of euery good duty fruit thereof Wherefore casting away all vnbeliefe and euery discomfort and disobedience thereof let vs settle our hearts most cōfortably to beleeue with all humblenesse of minde to submit our selues vnder the mighty hand of this our most glorious King and Sauiour Beliefe in God the Sonne who shall come from heauen to iudge both the quick and the dead Alwaies remembring The groūd of the Article that the onely way to exaltation is by this humilitie and obedience of faith which we speake of according to our Sauiours owne doctrine Luke chap. 14.11 and chap. 18.14 And as Peter the Apostle of our Lord Iesus Christ teacheth vs also 1. Epist chap. 5. verses 5 6. Verily if wee should seeke for our Sauiour Christ at the right hand of God and not trace him out by the footesteppes of his most low humiliation here vpon earth and so from his death to make his resurrection and ascension as it were for a ladder to goe vp by step after steppe we should neuer finde him there for our comfort Finally let neither any olde sort of heretikes such as the Seleucians are said to haue beene who vtterly denied this Article cause vs any way to doubt of it or to call it into the least question nor any new Vbiquitarians whether Transubstantiatours or Consubstantiatours draw vs aside either from the true sense or from the right vse and comfort of this so holy and heauenly an Article of our christian beliefe Beliefe in God the Sonne who shall come from heauen to iudge both the quicke and the dead ANd thus hauing seene what our Sauiour Christ hath done and suffered for vs heretofore and likewise what hee hath obtained for vs what he doth still for vs at the right hand of God and so will continue to doe for vs euen to the end of the world let vs now come to consider what he will doe hereafter at the end of the world for the full perfiting of all things to the full redemption and saluation of the whole Church Question What is that What will he doe How doth it follow in the Articles of our beliefe It followeth thus from thence shall he come to iudge both the quicke and the dead Answer Explication In this Article we haue to obserue these two things First the place from whence our Sauiour shall come that is from heauen euen from the right hand of God whether be is ascended And secondly we are to obserue the end of his comming which is as the article it selfe expresseth to iudge both the quicke and the dead There are diuers other things beside these to be obserued also in the through consideration of this article as we shall perceiue from the ground and warrant of it in the holy Scriptures Question What ground therefore and warrant of holy Scripture can you alledge for this article Answer We haue it in so many words well neare as it is set downe in our Creed Act. 10. verse 42. where the Apostle Peter is recorded haue said thus God hath commanded vs to preach vnto the people and to testifie that it is he that is ordained of God a iudge of the quicke and the dead This indeede is one very good and almost in expresse words a full ground of this Article Explication Wherein also let this be specially obserued of vs that the holy Apostle affirmeth that God hath commanded that it should be earnestly and diligently taught vnto his people and therefore consequently that euery one of his people that hath vnderstanding may easily perceiue that this is his duty diligently to heare and regard this doctrine of this article as well as of the rest Let vs therefore stirre vp our selues to vse all good and holy diligence in our preparing of our selues both to the preaching and also to the hearing of the same And to the end wee may consider of this holy article as fully as we haue by the grace of God gone through the former let vs hold the same course both concerning the ground and also all other points And namely concerning the ground let vs not only looke vnto such holy Scriptures The danger of not beleeuing this Article as doe more briefly mention the substance of this article but also those which doe most historically largely lay it forth vnto vs with all the holy circumstances thereof For this we are to vnderstand as a further reason to stir vp sharpen our diligence that in regard of the weightines of this article it is very often repeated in the holy Scriptures not onely in the new Testament but also in the olde though not so fully and plainely as it is here in the new Touching the old Testament that one testimony of the Apostle Iude mentioned in the new Testament where he writeth thus ver 14 15. Enoch also the seuenth from Adam prophesied of such that is so say of such as were like to Caine Balaam Core saying Behold the Lord cōmeth with thousands of his Saints to giue iudgment vpon all men and to rebuke all the vngodly among them c. This one testimony I say may be as a holy commentary vnto vs that the Church of God euen frō the beginning were made acquainted with this article of our faith concerning the last generall iudgement of God and that all the threatnings
that place of Saint Luke 34 Take heede to your selues lest at any time your hearts be oppressed with surfetting and drunkennesse and cares of this life and lest that day come on ye at vnwares 35 For as a snare shall it come on all them that dwell on the face of the whole earth 36 Watch therefore pray continually that ye may be accounted worthy to escape all these things that shall come to passe and that ye may stand before the Sonne of man Explication Here it is plaine that our Sauiour expressed to his Disciples both what dangers we are to take heede against as enemies to our watchfull preparing of our selues against his comming to iudgement and also what we are to intreate at the hands of God in the same respect Let vs therfore stay here a little while to consider of these points And first concerning the dangers which our Sauiour warneth vs to take heede of they are of two sorts the one is surfetting and drunkennesse the other the cares of this life These dangers as they are in themselues diuers so it seemeth that they may be distinguished in respect of those diuers sorts of persons to whom they do most properly agree As surfetting and drunkennesse that is excesse of diet in eating and drinking of daintie meates and strong drinkes to the more rich and wealthy sort who haue these things in greater aboundance then the rest and the cares of this life to the poorer sort that is as our Sauiour doeth mimicé as one may say or in way of imitation describe them Matth. 6.31 to be such as are so distracted in their mindes that they doubt how they shall be fed and clothed because they cannot see how to compasse it by their owne forecast And indeed to speake generallie these euills may be distinguished thus not onely in their owne nature but also in respect of the diuers persons and subiects wherein they are more properlie found For how can rich men as one would thinke be carefull how they may be fed when as euery day their table is furnished with great store which they haue euer at hand And how should poore men which haue but for necessity 〈…〉 eating and drinking Neuerthelesse we are so to distinguâ—â—◠〈…〉 must therewithall vnderstand that they are but as two riuers 〈…〉 asunder for a while doe eft-soone fall into one and the same stranâ—◠〈◊〉 wee shall see many rich men both voluptuous and also couetous and in either respect vnsatiable and doubtfull of their estate For couetousnesse is a bottomlesse gulfe or whirle-poole it knoweth no measure iâ— can neâ—er deâ—â—e when it hath enough And againe we shall see many poore men that though they be in poore estate yet will bee very spend-thrists If they can by any meanes get but a little before hand they will by and by to the Taâ—erne of beere-house and neuer leaue till they haue consumed all that they haue vpon their ale-bench So that we may easily see that both poore and rich and all of vs haue neede to receiue our admonition from these wordes of our most wise and blessed Teacher our Sauiour And this will we the rather acknowledge if wee shall duly consider who they are to whom our Sauiour at the first vttered this doctrine namely to his Disciples who were men of as good temperancie and contentment as any to whom this doctrine may now bee deliuered Wherefore seeing it was meete that they should bee warned to take heede and beware of these euills how should any of vs thinke it to be needelesse for vs Doubtlesse our Sauiour speaketh not so much to beastly drunkards and eatnells who delight to sit long at the wine and goe about to seeke mixed wine Prou. chap. 23. verse 30. And be mightie to drinke wine and strong to poure in strong drinke Isai chap. 5. verse 22. for these as we know our Sauiour condemneth vnder the name of swine and dogges to whom his pearles and holy mysteries doe not belong Matthew chapter 7. verse â— but he speaketh euen to those that are of best moderation aboue the rest Why then may it be asked doth hee vse such grosse termes Our Sauiour speaketh according to the wisedome of God who as wee know in his holy law vnder the name of the grosse sinne condemneth all other of the same kinde of what degree of offence soeuer they be Now therefore our Sauiour doth not onely giue vs warning to take heede of that surfetting and drunkennesse whâ—t maketh men worse then bruit beasts of whom it is saide whordome and 〈◊〉 and new wine that is wine vpon wine take away their heart to wit so as they regard no warning or punishment of God Hos chap. 4. verse 11. but hee admonisheth vs to shunne all intemperancie in eating and drinking whereby either our bodies or mindes should be oppressed or made heauie and vâ—â—pâ— to the seruice of God For it is a very inordinate course that when God firâ—â— giuen vs foode and all things else in abundance to the end hee might incourage vs to serue him with a cheerefull and good heart wee should thereby make our selues more vnfit to serue him Surely this must needs turne the blessing of God to a heauie curse against our selues if we should take this course as God threatneth Deut. chap. 28. verses 47 48. Hence therefore may we take the rule and prescript of our diet more exactly then any Phisitian could prescribe it For it doth not so much consist in eating this or that meate or this or that quantity as in this how in the experience and partaking of Gods bountifulnesse wee finde our selues made more apt and fit or else to grow more negligent and slothfull to the duties of the seruice of God in our seuerall callings So then we may by this Crisis or Crasis call it what we will best know when we eate and drinke by the cup of the best moderation that may be and keepe our bodies in best temper to wit when by our meate and drinke whether by a more full or skant diet we still finde our hearts and minds earnestly disposed and our bodies best pliable strong and able to walke in the holy duties of our seuerall callings and when we can best blesse God after wee haue eaten and when we can most willingly goe to a sermon and heare it attentiuely without drowsinesse and be most ready in the inioying of the blessings of God to meditate and speake most honourably of his holy and glorious name when wee can in our aboundance remember to relieue the necessities of the poore and finally when being carefull with the holy Prophet What wee may render to the Lord for all his benefites toward vs we shall with him take the cup of saluation and call vpon the name of the Lord and performe all the holy and lawfull vowes of his seruice which at any time either of want or of sicknesse c. wee haue made vnto him But on
But they doe well to dispute the matter now prouided they would speedily moderate and determine the question well before the time of the account here spoken of doe come For assuredly then the terme will be out and no further day granted for any disputation about the matter And happie shall they be that shall turne all their care to practise that vsurie which our Sauiour hath commended as being the onely lawfull and blessed vsurie which bringeth sound and durable gaine with it euen to as great abundance may be desired For to him that hath saith our Sauiour shall be giuen and he shall haue abundance when as on the contrarie that shall be taken away which the vnprofitable seruant refuseth to make any vse of Thus much of this parable as it is recorded by Saint Matthew Wherevnto as was said that other in the 19. chap of S. Luke accordeth touching the substance and scope of it As for the circumstances often seruants answerable to the number of the 10. virgines in the former parable of the Mina or pound a great deale lesse summe of mony giuen to euery one in stead of the talents in diuers proportions deliuered to the rest they doe nothing preiudice the same substance and drift of either parable No more doth the diuerse proportion of the gaine or diuerse measure of the reward This onely is to be materially obserued in Luke which is not set downe in Matthewe that the noble man going into a farre countrie was hated of his Citisens who after his departure rebelled against him though all in vaine For at his returne the noble man doth execution vpon all those rebells Euen so shall it bee at the ende of the world None of those that refuse to submit themselues to the regencie and gouernment of our Sauiour Christ here in this world shall escape his reuenging hand according to the conclusion of the parable in these wordes Moreouer those mine enemies which would not that I should raigne ouer them bring hither and slay them before me The Lord Iesus himselfe will see the execution done vpon all those that rebell against him and his Gospell by the ministerie of his holy Angels immediately vpon his sentence iudgement pronounced against them at the last day Mat 13.41 42. and verses 49.50 The consideration of all these things must needes be of great force to awaken all that shall duly weigh and beleeue the wordes of our Sauiour to bee faithfull and true to be continually watchfull that at the last iudgement they may be found good and faithfull seruants to God And I doe hartily pray God that the same good effect may be wrought in our hearts who haue heard these things thus plentifully laide forth vnto vs and that also in so great varietie of perswasion as our blessed Sauiour hath in wonderfull desire of our saluation commended the same vnto vs that whether we dye before his comming or liue till his comming wee may be found such as wee ought to bee For as hath beene often saide it commeth all to one reckoning in effect whether wee liue to that day or no. For as wee dye now so shall we be found then either iust or vniust true beleeuers or hypocrites Wherefore seeing our death is as vncertaine to vs how soone it shall be to euery one of vs for our parts as the comming of the Lord shall be to the whole world let not any of vs stop our eares or harden our hearts against the gracious warning which is giuen vnto vs. And the rather because though the day of our death is not farre off when it is at the furthest yet we haue experience by the sodaine deaths of many that it may be nearer then we can thinke For sometime as we see the summons and arrest and the execution of death come all at once vpon others And why may not death vse the like expedition in the cutting off of our dayes It may fall out so for any thing that any of vs doe knowe Let vs therefore I pray you euen all and euery one of vs let vs I say watch that none of vs may at any time be taken vnprepared to our destruction but that we may be in a readines to meete the Lord with comfort to our eternall saluation Amen And thus farre for the ground of the Article of our faith concerning the comming of our Sauiour to iudge both the quicke and the dead out of the holy Euangelists both for the time thereof and concerning the signes so farre as they may bee discerned of vs and also touching the place from whence and whither he shall come and in what manner he shall shewe himselfe and who they are whom he shall iudge Moreouer wee haue herewithall seene diuerse of those vses both for comfort and also for dutie which we are to make from the doctrine and faith of this Article Wherein though we haue somewhat broken our order to the end we might not breake the course of our text which is more to be regarded then our order yet if neede be we shall very well salue it againe because by how much we haue as it were increased the burthen here wee shall goe away the lighter and make the more expedition there IN the meane while let vs proceede to that which followeth and that also in as good and commodious a course as wee may attaine vnto touching the order of our Sauiours proceeding in the execution of his last iudgement euen as he himselfe hath likewise foretold and described the same This followeth in our text of the Euangelist Matthew from the beginning of the 31. verse to the end of the chap Let vs heare the words of our Sauiour Question Which are they Answer 31. And when the Sonne of man commeth in his glory saith our Sauiour and all the holy Angels with him then shall he sit vpon the throne of his glory 32. And before him shall be gathered all nations and he shall seperate them one from another as a shepheard seperateth his sheepe from the goates 33. And he shall set the sheepe on his right hand and the goates on the left 34. Then shall the King say to them on his right hand Come yee blessed of my Father inherit the kingdome prepared for you from the beginning of the world 35. For I was an hungred and yee gone me meate I thirsted and yee gaue me drinke I was a stranger and ye lodged me 36. I was naked and ye clothed me I was sicke and yee visited me I was in prison and ye came vnto me 37. Then shall the righteous answer him saying Lord when saw we thee an hungred and fed thee or a thirst and gaue thee drinke 38. And when saw we thee a stranger and lodged thee or naked and clothed thee 39. Or when sawe we thee sicke or in prison and came vnto thee 40. And the King shall answer and say vnto them verily I say vnto you in as much as ye haue done
iudged condemne not ye shall not be condemned forgiue and ye shal be forgiuen As we are allwaies to beware of rashe vncharitable iudging censuring of our brethren so then especiallie when wee are in the passions of anger and displeasure conceiued against them For then as we are vsually most vnaduised so are we most ready to condemne them of hypocrisie of all to naught Euery man is partiall in his own cause But our Sauiour will iudge all our iudgemeÌ„ts yea euen the iudgements of all thrones he wil reuerse euery vniust iudgement Finally concerning the last branch of the answer that the meditation of the last iudgement hath great force to moue vs to the care of nourishing and holding fast the holy fellowship coÌ„munion of Saints it may appeare by the exhortation admonition of the Apostle to the Heb ch 10.24.25.26 Let vs consider one another to prouoke vnto loue to good works Not forsaking the fellowship which we haue among our selues as the manner of some is but let vs exhort one another that so much the more because ye see that the day draweth neere For if wee sinne willinglie after that wee haue receiued the knowledge of the truth there remaineth no more sacrifice for sinnes but a fearfull looking for of iudgement and violent fire which shall deuour the aduersaries And besides it is a true saying that out of the bosome or lappe of the true Church of Christ there is no saluation to wit for those that may enioy the communion of Saints and doe despise it Ioel 2.32 Here also may the prouerbiall speech haue speciall good vse Looke where the dead corps is thither will the Eagles flie Matth 24.28 God therefore of his infinite goodnes vouchsafe so to open our eyes and so to touâ—h our heartes that wee may make these holie and blessed vses from thereuerend meditation of the most glorious and fearfull appearance of our LORD IESVS CHRIST when he shall come to iudge the worlde Amen ANd nowe that wee may conclude the whole doctrine of this Article Question What is the danger of not beleeuing of not yeelding this obedience of faith in respect of this last iudgement which our Sauiour shall giue vpon the quicke and the dead Answer All such shal be taken at vnwares neither can it bee but they must needes perish most woefully euen for euer and euer from the most glorious presence of the Lord our God And moreouer we may affirme it of like certaintie that they who doe not beleeue the second comming of our Sauiour Christ according to the truth of the holie Storie as yet to be fulfilled haue no true faith to beleeue that hee is already come ExplicatioÌ„ proofe It is very true For they haue either of them like warrant from the holy Scriptures of God And this is as plainely foretold that it shal be also the manner of it how as the other was before it was yet performed Yea our Sauiour himselfe in whom the former prophesies were fulfilled doth most plainely foretell assure his Church of this that it shal be as visiblie reallie performed in the externall view of the world as that was Yea more vniuersallie then that was For as the holy Scriptures affirme Euery eye shall see him Wherfore most false and presumptuous is the hereticall doctrine which H. N. teacheth his Familie of loue it beeing so directly contrarie to the doctrine of our Sauiour concerning the same that hee that runneth as they say may see it if wee compare them together For first of all as was said euen now The danger of not beleeuing this article the comming of our Sauiour to iudgement shal be visible to all the world the coÌ„ming which H N. telleth his sâ—hollers of is onely visible and apparant to those of his Familie or rather it is as he teacheth onely spiritually discerned and inwardly felt of them Secondly the comming of our Sauiour shal be from heauen in the clowdes according as he was taken vp into heauen by a clowde The comming which H. N. fancieth is reallie and in truth from the earth or rather a strong delusion from the lying spirit of the Diuell out of hell as we may say not from any of the clowdes of heauen but from the most darke and clowdie conceit of his carnall braine though with such a glorious shewe of words as if he were taught it by an Angell of light from the highest heauen Thirdlie the comming of our Sauiour shal be with an audible sound of the last trumpet by the ministerie of an Angell from heauen and with a showt as it were and sensible mouing of all creatures the comming of H. N. is by his base writings which contrarie to the truth of our Sauiour Christ seâ—keth to hide it selfe in darke corners Neither doth it willingly shew it selfe but to such as holde themselues in great secrecie and stillnesse as hee himselfe prescribeth vnto them The true comming of our Sauiour shal be to raise vp all bodilie out of their graues yea bodilie to restore to life all the dead whether buried in the earth or drowned in the waters or burnt in the fire or any other way destroyed and consumed from the beginning of the world to the ende thereof the counterfait comming of H.N. is according to the fantasticall Trumpet of his doctrine and by the hoarse sound therof onely to raise vp the mindes of his Familie spiritually while they doe remaine here vpon the earth in or with their bodies That is to say It is nothing else in truth but by a spirituall illusion from the false and blasphemous ground of his hereticall doctrine to raise vp by his gratious word as he calleth it wherof he pretendeth himselfe to be a speciall Minister of God and to that ende raised vp from the dead the godlie Nature and very true Beeing of God in all such as will imbrace the same his doctrine the which verie true Essence and Beeing as hee saith lay before dead in them as it were in the graue of sinne As touching the wicked that are deade in their sinnes and departed this life or the godlie departed in the faith H. N. by his comming hath no power to raise them vp at all either bodilie or spirituallie Neither is hee so voyd of subtiltie that he will professe anie thing in that behalfe lest his forgerie should thence be easilie espied euen of his simple and vnwarie Disciples Moreouer as touching the godlie both departed this life from the beginning of the world and also such as shal be found liuing at his comming our Sauiour shall come to take them bodilie vp into heauen the comming which H. N. boasteth of by his Ministerie is onely to make them spirituallie happie and to set them as it were in a Fooles paradice by a speculatiue fancie dreaming of an happie estate heere vpon this earth And so he sheweth himselfe to all those that haue grace to
them all tending to this end that he might bring the Corinthians to see and consider with themselues that whither soeuer they turned their eyes either to one kinde of grace or to another that all and euerie one of them were of the holy Ghost For which verie cause it is that in his particular rehearsall of the diuers kinds of them hee doth make often mention of that Spirit which giueth all according to the good pleasure of his will and the same also to the end the whole Church and euery member thereof might be edified and built vp in the sound knowledge and faith of Christ and all mutually knit together in one heart and mind not that any should be puffed vp thereby as we are afterward to consider more at large In the meane while this doth verie well follow vpon the present consideration that insomuch as all the gifts and graces which God bestowed on his Church are the gifts and graces of the holy Ghost and that hee distributeth them seuerally as he will to some one to some another to one more to another lesse c. And seeing the Apostle speaketh indifferently of them to be the gifts of God the gifts of the holy Ghost therfore we see iust cause and very sufficient reason why we ought to beleeue in the holy Ghost BVt this will yet more fullie and plainely appeare The meaning of the Article after that wee haue examined the doctrine of this Article of our faith in the holie Ghost according to our order obserued hetherto in all the former Articles I would therefore that in the next place ye doe shew what you haue learned to be the meaning of this Article I beleeue in the holy Ghost For from hence may wee well take the occasion both to make all things the more plaine and also to gather all meere proofes Question for the confirmation of the same Say therefore what is the meaning of it Answer This article teacheth me and all Christians to beleeue in the holy Ghost the third Person of the most holy and glorious Trinitie as being in Person truly distinct from the Persons both of the Father and of the Sonne and yet neuerthelesse in the vnitie of the Godhead very true God coessentiall and eternall and in all infinite Maiestie wisedome power and glory coequall with them Explicatiō proofe That the holy Ghost is a personall subsistence distinct from the Father and the Sonne that is to say that he is one hauing his eternitie and Beeing and in his Beeing eternitie of omnipotence infinitenes of wisedome c. considered both more simply in himselfe and also by relation in the distinction of the Person by reason of the most simple and entiere vnitie of one and the same Godhead wherein euery Person of the holy Trinity doth equally consist it is euident from very many places of holy Scripture And first that he is a Personall subsistence and the same also distinct from the Father and the Sonne hee himselfe hath declared it by his manifesting of himselfe at the baptisme of our Sauiour Christ the Sonne of God in the bodily shape of a doue Math. 3. And likewise by his representing of himselfe in the vision of clouen tongues ouer the heads of the Apostles Act. 2. For neuer did any quality or affection either of the minde of man or of any Angell appeare in any bodily shape or externall representation It is furthermore euident by that forme of Baptisme which our Sauiour Christ hath prescribed and commanded to his Church For it were absurd that any creature should be baptized into the name of that which is no Person Moreouer what reason or shadowe of reason were there why the holie Ghost should be called by the name of God if hee had not a Personal beeing But that this is so it hath bene declared before The which also will yet further appeare when we come to shew that the holy Ghost who is the searcher of the heart of man yea euen of the deep things of God which none can doe but God himselfe For who hath knowne his minde or who was his counseller but he himselfe to himselfe it will I say further appeare that he is a Personal subsistence when we shall come to shewe that all the diuine workes of the Godhead are attributed to the holy Ghost as well as to the Father to the Sonne as was touched in a word before The distinction of this Person of the holie Ghost is likewise euident by that his distinct manifesting of himselfe by descending from heauen at the baptisme of the Sonne of God in our humane nature when as the Father vttered his voice as remaining still in heauen The same is euident also by the distinct rehearsall of him with the Father and the Sonne in the institution of Baptisme And that hee is the third Person in the holie Trinitie the order of the same rehearsall doth make it plaine And likewise that place of the Apostle Iohn in his 1. Ep ch 5. where he is in like manner rehearsed in the third place Yet so as we must vnderstand that neither the Father is first nor the Sonne second nor the holy Ghost third in precedence of time or in dignitie of diuine honour but onely in respect of the incomprehensible order and māner of the existence or beeing of the diuine nature as was obserued before in the generall doctrine of the whole Trinitie Wherefore also it is truely affirmed heere that as the holie Ghost is coessentiall with the Father and the Sonne as the Apostle Iohn testifieth in the chapter before alledged saying These three are one so is he euery way coequall and coeternall both in wisedome and power c as by the more full opening of this Article will clearelie appeare Question Shewe you therefore what this Article of our faith doth furthermore teach vs in this behalfe Howe haue you bene further instructed Answer I haue learned from the interpretation of this Article that I my selfe and euery Christian doe stand bound to beleeue that God the holy Ghost hath alwaies without beginning heretofore and euen to this present had his ioynte-worke or as wee may say copartenership with the Father the Sonne both in purposing and decreeing also in ordering and effecting all the mightie workes of Creation and gouernement not onely in the whole world generallie or vniuersally considered but also more specially in the newe creation as it were gouernement of the holy Catholike church of God and in the sanctification of euery particular member of it Yea that he hath the same ioynt-worke and counsel for euer hereafter to the perfecting of all the counsells and workes of God both in mercie and in iudgement world without ende I haue learned also that I for my part do stand bound to beleeue in God the holy Ghost that he is my sanctifier as wel as the sanctifier of any other of the elect people of God
who I say duly considereth these things but he must haue his minde greatly incouraged to looke for all grace and comfort from him And the rather because wee are certified by himselfe in his holy Scriptures that he is minded to dwell wth vs and in vs as in the Temple of God Euery particular consideration may well bring with it a speciall and seuerall comfort that he will make vs wise that he will leade vs into all truth sanctifie reuiue quicken and leade vs vnto euerlasting life in his due time Yea so that though wee should for the present finde our selues very ignorant vnholy weake in faith fainting in hope destitute of all grace and euen as it were in the darke shadow of death yet wee may conceiue good hope that wee shall be inlightened with knowledge washed from filthines fined from drosse cheared in heart and made bold against all tentations and enemies of our spirituall ioy and peace Thus comfortable yea infinitely aboue that I can expresse may the comfort of beliefe in the holy Ghost be and that not onely in respect of priuate persons but also of whole Churches in so much as by him they are gathered to Christ and by his comfort multiplied and increased from day to day according to the testimonie of Saint Luke Act. 9.31 and Ephes 2 20.21.22 Question HEtherto therefore of the vse of this Article for the comfort of faith It followeth now that we are to inquire into the vse of it touching the obedience of faith What say you to this point Answer As this Article sheweth vs by whom alone all holy and spirituall comfort is immediatlie wrought sealed vp in our hearts so it doth in special manner require that all holy and spiritual fruits of obedience be most willingly chearfully constantly yeelded vnto him Beliefe in God the holy Ghost Question There is good equity in it in deede The Duties Which therfore ought those holy fruites to be At the least which are some of the principall of them For to rehearse them all we were not able at this one time Answer First our faith in God the holy Ghost who is the onely immediate worker of all grace and comfort in our hearts requireth that we vnfainedly acknowledge our owne miserable nakednes and pouertie of soule and spirit and that wee are alltogether carnall and corrupt in our selues neither to haue any power to attaine to any holy grace or true comfort of our selues but that all spirituall riches and inward beautie or ornament of grace with all sound consolation doth proceed to vs immediatly froÌ„ his gratious working alone Secondly it is for the same cause our dutie to giue most willing ioyous and reuerend entertainment vnto him as to our most welcome guest or rather as to the most honourable Lord and gouernour of the house whensoeuer he shall by his holy word or anie other meanes knocke at the dore of our hearts Thirdly it is our like bounden dutie to take most diligent heed lest after we haue giuen him entertainment wee doe at any time grieue him by any vnkinde and vnseemely dealing but contrariwise that we doe by all meanes procure as much as lyeth in vs that he may take good contentment and pleasure to abide for euer with vs. Fourthly it is to the same end and purpose our dutie to follow his blessed regiment and direction in all things and chiefly in the holie matters of Gods diuine worship according to the instructions and commandements of the word of God which hee himselfe hath set forth vnto vs. Finallie as was answered in the beginning all and euery one of the same spirituall duties of diuine worship honour they are of most bounden dutie to be yeelded and performed to the holie Ghost as well as to the Father and to the Sonne to wit faith loue reuerence prayer thanks-giuing and such like ExplicatioÌ„ proofe For the first of these points and to induce our hearts to the performance of the dutie there specified read Matth 5.3 Wher our Sauiour Christ beginneth that his large excellent Sermon vpon the mount with this asseueration that the poore in Spirit are assuredly blessed and that the kingdome of God is theirs But on the contrarie it is as certainely affirmed in the holie scriptures that God resisteth the prowde in Spirit And Reuel 3.17 the holy Ghost sharply reproueth the Church of Laodicea for that ouer-prowd conceite which it had of it selfe Whervpon it is euident that we cannot trulie beleeue in the holy Ghost so by faith haue him dwelling in vs vnles we be humble in our selues and doe acknowledge that nullitie of goodnes that is of our selues in our owne wicked nature For the second pointe read in the same 3. chapt of the Reuel verse 20. Behold I stand at the dore and knock if any man heare my voice open the dore I will come in vnto him and I will sup with him and be with me To him that ouercommeth c. Our Sauiour by his holy Spirit commeth as a Prince to the poore mans house bringing all his furniture and prouision with him not onely for necessitie but also for delicacie as it were hangings plate iewells and all kinde of spirituall delights and dainties And shall we not thinke it our parte to giue his holy Spirit most reuerend and ioyfull entertainment For the third point read Eph 4.30 Grieue not the holie Spirit of God by whom yee are sealed to the day of redemption A deede of gift or anie other euidence of writing is ratified when it is once sealed and so are wee as belonging to the Lord by the impression of his most holie and heauenlie Spirit Yea so firmelie that none can disable our title if wee our selues doe not cancell it Nowe therfore to the end we may not breake off or deface this blessed seale of God let vs haue tender and charie regard of that which the Apostle saith Grieue not the Spirit of God Yea let vs diligentlie obserue that which he saith to the same ende both in the wordes going before and also following after wherin he sheweth wherwith the holy Ghost is grieued namely by corrupt communication by bitternes c by idolatrie euery other kinde of sinne Iâ—st therefore is the reproofe which Peter giueth Ananias and his wife Act Beliefe in God the holie Ghost 5. verses 3.9 And that also which Stephen giueth the wicked rulers of the Iewes chap 7. verse 51. Read also Heb 3.7 8.9.10 Such vnkind dealing with the holy Ghost is the most vnworthy and greatest indignitie that may be Wherefore let vs on the contrarie considering that the holy Spirit of God vouchsafeth of his infinite mercie to be our nearest and in-most friend let vs I say esteeme of him and vse him alwaies as the most honourable dearest and best welcome friend vnto vs infinitely aboue all other The acceptable fruites of the Spirit are reckoned to be of three sorts Ephes
gold had feet of yron and dirtie clay And would not the wicked I pray you take occasion from hence to speake euill of the name of God and of our Sauiour Christ specially if such as haue the places of eies or hands in this body shuld be blind or lame c. Verily that which the Apostle Paule noteth to be a deformitie in doctrine namely that any should lay hay or stubble vpon the precious foundation Christ Iesus 1. Cor 3 11 12. c. the like deformitie must it breed if any person should be laide vpon this spirituall foundation which is not a liuing stone I meane such a one as is not quickened to the care of a godly and holy life Neither could there be any peace to the conscience of any such profane person but he must needs be alwaies in feare of the iust indignation and displeasure of God This doubtles were now vnto vs whom God hath chosen to be the Temple of his Spirit no lesse sinne then it was vnto the Iewes to profane the materiall Temple of Ierusalem when they made it a denne of theeues a cageful of vncleane birds And therefore we might iustly looke for the like punishment of reiectiō casting off which fell vpon thē if we should be foūd in the like sin Let vs therfore according to the third dutie be so far from al vnseemely continuance in our profannes that we labour earnestly after all increase of true holines both in our selues and in others according to the exhortation of the holy Apostle 2. Cor 7 1. And Reuel 22 verse 11. Hee that is holy let him be holy still yea with increase of holines as the Angels meaning is But of this dutie of furthering holines belonging to euery Christian concerning his brother it shal further appear what belongeth vnto vs in the next Article concerning the Communion of Saints Touching our present Article the duties belonging to the comfort of Gods eternall election of his Church are yet behind Question Which are they Answer First and principally considering that the free grace of God cleane contrarie to the desert of our sinne is the onely cause and fountaine of our remssion iustification and saluation it is our bounden dutie to be most heartily thankefull to God in this respect aboue all other both for our selues and for all the rest of Gods elect and also to abandon all opinion of any worthines and merit of our own or of any other saue of our sauiour alone Secondly we considering that God hath chosen vs of free grace and iustly refused other to the declaration of his iustice in punishing their sinne this ought to cause vs in reioycing to feare and tremble before the Maiestie of God and to keepe our hearts farre from all proud and vaine boasting against others Thirdly insomuch as the election of God is a most deepe and hidden secrete in the counsell of God considered in it selfe it is our parts to be the more diligent in seeking to knowe it from the effects of Gods Spirit within vs and in the fruites of sanctification following vpon the same in the outward actions of our liues Finally the assurance of our election ought to worke contentment in our hearts against all wantes or afflictions whatsoeuer beside waiting with patience for our eternall happines and saluation Explicatiō proofe Touching that most bounden and earnest thankefulnes which we owe vnto God both for the free election of our selues and others to saluation the example of the elect Apostle Saint Paule may be an excellent instruction vnto vs what we and all other are to doe in this respect Ephes 1 verses 3 4 5 6. Blessed be God euen the Father of our Lord Iesus Christ c. who hath chosen vs in him before the foundation of the world c. And 1 Thes 3 8 9 We are aliue of yee standfast in the Lord. For what thankes can we recompence to God againe for you c. And 2. Ep 2 13. But we ought alwaies to giue thankes to God for you brethren beloued of the Lord because that God hath from the beginning chosen you to saluation through sanctification of the Spirit and the faith of truth And that this holy election of God is freely of grace the same Apostle teacheth plainly Rom 11.5.6 It is of grace saith he Whence he reasoneth thus And if it be of grace then it is no more of workes c. Secondly that we ought to walke in feare and reuerence considering the iust reprobation of others no worse by nature then we our selues are we are admonished in the 20. verse of the same chap. Be not high minded but feare And he rendereth a reason of the admonitiō in the verse following For saith the Apostle if God spared not the naturall branches that is the Iewes take heede lest hee also spare not thee And Philip. 2 12. Make an end of your saluation with feare and trembling he speaketh of a reuerend childlike feare of God For saith he further it is God which worketh in you both the will and the deed euen of his good pleasure Doe all things without murmuring reasonings c. As though he shuld say if ye turne aside from an humble course of life from a godly disposition of your hearts before God ye may iustly feare your own good estate with a troublesome and doubtfull feare c. Thirdly that we are to seeke for the assurance of our election from the workings of Gods holy Spirit in vs and from the fruits of a godly life Read 2 Pet. 1 5. c. 10 as was obserued alledged before in the Comforts Read also Eph. 1 4. God hath chosen vs in Christ before the foundation of the world that we should be holy without blame before him in loue And Col 3 12. Now therefore as the elect of God holy and beloued put on tender mercy kindnes humblenes of mind long suffering forbearing one another and forgiuing one another c. And now last of all that the assurance of our election to saluation should be a sufficient comfort against al discontentments or discomfort whatsoeuer waiting with patience for the fulfilling of the good pleasure of God in this behalfe The Apostle Paule is a notable example who suffered all things gladly for the elects sake that they might also obtaine the saluation which is in Christ Iesus with eternall glory 2 Tim 2 10. And therefore also ought we to suffer all things willingly in thankfulnes to God for the election it selfe The greatest afflictiōs of this life are but momentanie but the glory wherevnto they prepare and lead vs is most excellent and eternally weightie 2. Cor 4.17 Thus much concerning the duties which ought to attend vpon the comfort of this Article NOw therefore that we may conclude the whole doctrine of it Question What is the danger of not beleeuing that God hath a holy catholike Church and of not regarding to ioyne with it in
deuour all impenitent and obstinate sinners yet he would haue vs well to knowe that there is also with him perfit mercy that is most tender and aboundant pitie and compassion for all those that will by mercy bee moued to repent them vnfeinedly of their sinnes For to this end euen immediately after the titles which note his eternitie and power Beliefe that to euery true m mber of the Church of God belongeth forgiuenes of sinnes in that he calleth himselfe the Lord Iehouah and the mightie God hee rehearseth his mercy in the next place and that also with an excellent amplification of the greatnes and largenes of the faithfulnes and constancie of the same before he speaketh one word of his fearefull iustice And all this to the incouragement of all poore sinners whose guiltie consciences must otherwise of necessitie terrifie them from his presence For the onely ground and warrant of the forgiuenes of sinnes is the mercy of God and that euen of his meere goodnes and grace as we read Isai 43.25 I euen I am he that putteth away thine iniquities for mine owne sake and I will not remember thy sins saith the Lord. The occasion of this the Lord his proclaiming of himselfe is worthy to be obserued as we may read it recorded in the last part of the 33. chapter For Moses being ordained of God to be a guide and gouernour to the people of Israel he doth in great wisdome desire the Lord to make it knowne what his nature and disposition is to the end both he all the people might the better knowe after what manner they ought to behaue themselues in all their conuersation before him And Moses doth the rather desire this of God now though hee had before made himselfe knowne by his publishing of his lawe because the Tables therof were at this time broken in pieces This may plainly teach vs this lesson that none can truly serue God but they onely who truly know and duly consider what manner of one the Lord our God is Now vnto this notable place out of Exodus I will adde one or two more for our further confirmation and then we will proceed One of the places which I will alledge is written Isai chap 43. verse 25. where it is euident that the Lord doth by his holy Prophet assure his people of his gracious pardon if happily they would turne vnto him Yea the Lord doth so notwithstanding they had made him serue with their sinnes and wearied him with their iniquities c. Read also chap 48 8 9.10.11 I knowe saith the Lord that thou wouldest transgresse grieuously therefore haue I called thee a transgressour from the wombe For my names sake I will deferre my wrath and for my praise will I refraine it from thee that I cut thee not off Behold I haue fined thee but not as siluer I haue chosen thee in the furnace of affliction For mine owne sake for mine own sake I will doe it for how should my name be polluted Surely I will not giue my glory to another What name and what glory is this that the Lord speaketh of No doubt but it is that name that glory which he proclaimed at the intreatie of his faithfull seruant Moses as we sawe before The practise and exercise of this mercy of God toward his people is euident in the booke of the Iudges and Ps 78. yea though they did very often prouoke God to haue vtterly cast them off Read also Ezek ch 16. in the ende of the chapter Behold it also in the prophecie of Ionah euen toward such as were strangers from the common wealth of Israel and therefore were not vnto that time of the visible Church of God Read the last cha of the prophecie Read alo Ps 103. It is a notable Scripture to this excellent purpose both in the hypothesis or particular instance of Dauid himselfe verses 1 2.3.4.5 and also in the thesis or generall concerning all that feare God verses 6.7.8 c. euen to the ende Likewise Ps 130. I haue waited on the Lord c. And againe in the same Psalm Let Israel waite on the Lord for with the Lord is mercie with him is great redemption And he will redeeme Israel from all his iniquities The practise of which waiting See Psal 123. Wherefore seeing God is so gracious and mercifull iustly may wee in this respect cry out and wonder with the holy Prophet Micah according to the three last verses of his Prophecie in these wordes Who is a God like vnto thee who taketh away iniquitie and passeth by the transgression of the remnant of his heritage c NOw that we may proceed as we promised The meaning of the Article Ques What is the meaning of this Article I doe beleeue the forgiuenesse of sinnes Ans This Article teacheth me euery Christiā to beleeu that it is the good wil of God our heauēly Father through the death precious blood-shed of our Lord Iesus Christ to forgiue that is as a most mercifull Creditor to remit both the whole debt and also the forfeiture of all our sinnes whether originall or actuall as wel in committing of euill as in omitting of good whether in thought word or deede so that they shall neuer be laide to our charge no more then if we had neuer committed them Yea and herewithall it is the good will and pleasure of God to impute the perfect righteousnes and obedience of our Sauiour vnto vs euen as if we had performed all righteousnes our selues so soone as we repent and beleeue the Gospel Whereof the holy Ghost is a most comfortable witnes in the hearts of all his children Explicatiō proofe So it is indeede For our sinnes being by the holy Ghost according to the Syrian phrase compared to debts the forgiuenes of them is as the remitting of a debt which wee of our selues could neuer be able to pay as hath beene more fully declared in the proofe of the resurrection of our Sauiour by his fift appearance after that he was risen againe And for the further proofe of the good will and pleasure of God herein read Rom 3.24.25 Ephes 1 7. Colos 1 14. chap 2.13 1. Iohn 1.7 and ch 2 verses 1 2. Read also Isai 38.17 It was thy pleasure saith the godly King Hezekiah to deliuer my soule c. and to cast all my sinnes behind thy backe And chap 44.22 I haue put away thy transgressions like a cloud and thy sinnes as a mist saith the Lord to his people Israel And Ps 32. 5. Thou forgauest the punishment of my sinne saith King Dauid Call againe to minde the 103. Psal And Micah 7.19 God casteth the sinnes of his people into the bottome of the Sea Finally he is readie for his mercies sake to forgiue sinnes answerable to the summe of tenne thousand talents Matth 18.23.24 c. 35. Read also Luke chap 7. verses 40 41. c. FRom the meaning of the
Article let vs come to the Promise The Promise Question What promise hath God made of the remaining or forgiuing of our sinnes Answer We haue many very gratious and often renewed promises hereof both old and new euery where dispersed in the holy Scriptures of God Question Name you some of them Answer Beside that which you rehearsed Isai 48. verses 8.9.10.11 You haue pointed vs to another notable testimonie in the 31. chap of Ieremie from the 30. verse to the 35. of the same And chap 33 the .8 verse And in the newe Testament the same promise is alledged to belong through our Sauiour Christ to the beleeuing Gentiles as well as to the beleeuing Iewes Explicatiō It is true as we may reade Act 2 38 39. And ch 10.43 Rehearse the words of some of the places which you haue named Question How do you reade Answer In the 31. cha of Ieremie verses 31. thus it is written Behold the dayes come saith the Lord that I will make a new couenant c. For I will forgiue their iniquitie and remember their sinnes no more And chap 33.8 I will cleanse them from all their iniquitie whereby they haue sinned against me yea I will pardon all their iniquities whereby they haue sinned against me And it shall be to me a name and an honour before all the nations of the earth which shall heare all the good that I doe vnto them c. Explicatiō Let this suffice out of the Prophet Ieremie for this time Wee may read the like testimonies in other of the Prophets beside those which haue beene hitherto alledged As Isai 33.24 The people that dwell therein shall haue their iniquitie forgiuen Read also Ezek chap 18. verse 21. c. 32. All these promises of forgiuenes of sinnes doe belong vnto vs Gentiles The Comforts now through our Sauiour Christ as well as they did before to the Iewes THe Promise being thus confirmed the vse of this Article is next And first for Comfort Question What is that Answer The comfort is euery way very great insomuch as the glory and happines both of our bodies and soules in this life and also in the life to come consisteth herein It is very true as we reade Psalm 32. in the beginning of the Psalme And Rom 4.6.7.8 Explicatiō proofe Blessed are they whose iniquities are forgiuen and whose sinnes are couered Blessed is the man to whom the Lord imputeth not sinne So that forgiuenes of sinnes is as one may say an epitome or short summe of all the mercies of God Whence it is that the Lord is saide Psal 103. as was before alledged to crown vs with his mercies and compassion Verily there is no goodnes or dignitie in our selues whereof we may reioyce or for the which we may looke to be accepted with God The mercie of our God is our onely crowne the glory of Gods free grace is our onely glory c. No doubt the comfort of this Article is singular to all those that knowe what Sinne meaneth And it will the rather warme and cheare vp our hearts if we shal consider that beside our former sinnes infinite and hainous in the sight of Gods iustice we remaine still very apt and prone to offend God euen after that we are by his grace regenerated and borne againe Yea if we shal consider that we daily offend his diuine Maiestie not onely by forgetfulnes and neglect of many good duties but also by rash and vnwarie committing of much euill according to that saying of Saint Iames In maine thinges wee sinne all Furthermore the Comfort hereof will be the more manifest to our consciences if we consider earnestly of the nature of sinne not onely how odious it is in itselfe but also how vile and abominable it maketh our persons both bodies and soules in the sight of God how it keepeth all good things from vs and pulleth downe vpon vs all euill Ier 5.25 Isai 59 1 2 3. till it be couered and forgiuen in our Sauiour Christ But most clearely of all wil the comfort of this Article shine into our hearts if we shall duly looke into the cause and fountaine of the forgiuenes of all our sinnes which would haue pressed vs downe to the very bottome of the gulfe of Hell to wit the most free and amiable grace and fauour of God our heauenly Father through his most blessed Sonne our Lord Iesus Christ which is better then our life though naturally that is most pretious vnto vs. According to the 3 verse of the 63 Ps Thy louing kindnes is better then life And Ps 30 5. This maketh our Baptisme exceedingly comfortable vnto vs insomuch as the whole blessed Trinitie cōsenteth to make it a testimonie of the forgiuenes of our sins through the same most free grace and rich fauour of our one onely true God Mark 1 4. Act. 2 38. and chap 22.16 It maketh the Supper of the Lord in like māner exceeding comfortable vnto vs in that it is a further pledge and assurance that our sinnes are forgiuen through the blood of our Sauiour Christ Mat chap 26. verses 26 27 28. The largenes of this free grace of God to the forgiuenes of sinnes through our Lord Iesus Christ reaching vp as it were to the heauens Ps 36. verses 5. and 7 and Ps 103 11 it enlargeth the comfort of this most excellent blessing seeing God sheweth vs plainly that he hath aboundance of mercie in store not onely for the forgiuenes of some fewe persons here and there but euen for the forgiuenes of his whole Church that is of so many thousands yea myriads of thousands of all sorts of people as shall seeke for mercy at his hands as was touched before Yea not onely for sinners of smaller degrees in offences but also for the greatest sort of sinners aboue other whosoeuer among them shall earnestly repent them and truly beleeue the Gospell of our Sauiour Christ according to that most liberall The Duties and sweete consolatorie incouragement of the Lord by his holy Prophet Isaiah chap 1.18 Come now and let vs reason together saith the Lord though your sinnes were as crimsin they shall be made white as snowe though they be red as skarlet they shall be as woole If ye consent and obey ye shal eate the good things of the land And chap 40.1.2 Comfort yee comfort yee my people will your God say Speake comfortably to Ierusalem and cry vnto her that her warfare is accomplished that her iniquitie is pardoned for shee hath receiued of the Lords hand double for all her sinnes Finally the bowell-like tendernes of Gods mercy is not the least cause of the great comfort of this Article as we may consider from these and such like testimonies of holy Scripture Psal 25 6.7 and 79.8 Ier 31.20 Lament 3.22.23 Hos 11.8.9 Ioel 2.13 Luke 1.7.8 and ch 15 20. O how sweet therefore ought this mercy of God to be vnto vs in all these
earthly corruptible and sinfull body Beliefe that to euery true member of the Church of God The grouÌ„d of the article belongeth the glorious resurrection of the body NOw let vs returne to the Article of the resurrection of the body it selfe at the last day the which we may wel reckon for a second benefit after this life Question What ground of holy Scripture haue you for it Answer It is laid downe vnto vs at large in the whole 15. chap. of the first Epistle of S. Paul to the Corinthians Explication and proofe It is so in deed And we will at this time answerable to our large handling of the former Articles of our beliefe take this most large warrant and confirmation of it And the rather also because it is so set downe and discussed by the holy Apostle that together with the certaine proofe of it to the reproofe of some among the Corinthians who began to call it into question he doth likewise shew the Meaning Promise vse of the Article both for Comfort and also for Dutie together with the Danger of not beleeuing it as we shall by the grace of God perceiue by our examining of the Apostles most excellent discourse But though the chapter be long yet will we by the same grace of God vse such breuitie as it shall not seeme tedious to any Christian heart that reioyceth in the truth of God The Apostle in this chapter disputeth and determineth three very weightie questions to the end hee might for euer put them out of all doubt in the Churches of God First that there is a resurrection of the body Secondly what manner of bodies the bodies of the faithfull shall be when they rise againe whosoeuer shall be found dead from the beginning of the world to the end thereof Thirdly how God will deale with the bodies of the faithfull whosoeuer of them shall be found liuing vpon the face of the earth at the last day when our Sauiour shall come to iudge the world The first of these questions is disputed and concluded from the beginning of the chapter to the 35. verse The second from the 35. verse to the 51. The third in the 51.52 and 53. verses From the which so large a discourse of the holy Apostle wee may fully and plainely vnderstand the meaning of this Article Moreouer the Comfort of this Article of our faith is set downe verses 54.55.56.57 Wherein also is contained the Promise from the propheticall testimonie of Hosea The Duties belonging to the Comfort of this Article are to be seene verse 58. And finally the Danger of not beleeuing this Article is euident euen from the second verse of this chapter And againe verses 13.14 c. to the 20. And yet againe verses 29. and 32. Let vs therefore consider of these excellent points treading as it were in the foote-steppes of the holy Apostle onely reseruing the Danger of not beleeuing to the last place according to our vsuall course And first of all that singular wisedome is to be obserued which the Apostle vseth in his entrance to treat of these things For where as he knew wel that the Diuell would subtilly take all the aduantages that hee could against the truth that it might be forsaken of the Corinthians hee doth for the same cause lay hold of all the aduantages which God had giuen him for the confirming and setling of it Belief that to euerie true member of the Church of God belogeth the glorious resurrection of the body in their hearts To this purpose he doth most prudently insinuate foure speciall thinges which might iustly be of good weight to stay the hearts of the Corinthians in the assured beliefe of the whole doctrine of the Gospel generally First because he being as they themselues were perswaded a faithfull Apostle of Iesus Christ had preached this truth vnto them according to the commandement of Christ was now in like faithfulnes with all good assurance readie constantly to confirme it in all points vnto them Secondly because they for their parts had by the grace of God receiued and embraced the same doctrine of the Gospell in all points for the truth of God as it is indeede Thirdly because they had for a good season retained it faithfully without doubting of the truth of it in any fundamentall point especially and therefore could not now without so much the greater note of lightnes and inconstancie call any such point into question Fourthly because in the entier beliefe of the Gospell without exception against any one foundamentall Article therof standeth the saluation of all Christians Question But in what words of the Apostles text are these generall insinuations contained Answer They are contained in the first two verses of the chapter in these words 1. Moreouer brethren saith the Apostle I declare vnto you the Gospel which I preached vnto you which ye also haue receiued and wherein ye continue 2. And whereby ye are saued â—f ye keepe in memorie after what manner I preached it vnto you except ye haue beleeued in vaine ExplicatioÌ„ These words as we may easily see doe containe those most wise insinuations of the Apostle expressed before Wherevnto also he annexeth these words of generall caueat Except ye haue beleeued in vaine Not that he would call into question the truth and constancie of their faith but doth admonish them to take heed lest by any meanes they should fall away from any Article of it and so hazard their saluation Now in the next place that is to say from the beginning of the third verse and so forth vnto the 12 the holy Apostle intending to dispute more particularly with all holy force of Apostolical argumentation against such as called the Article of the resurrection of the body into question he doth first of all most skilfully lay downe and confirme the bodily resurrection of our Sauiour Christ which is as it were the ground and foundation of the resurrection of ours And he doth it in this order First and formost from the Apostolical authoritie of his former preaching touching this point Secondly from the authority of the former or more ancient Scriptures of the old Testament Thirdly by an argument of paritie or equall comparison in that the resurrection of our Sauiour is as certainely confirmed both by propheticall and also historicall testimonie as is his death and buriall or any thing else that is written of him and therfore ought to be as firmely beleeued as any other Article besides euen as they would looke to be saued For as it is saide concerning the law that insomuch as one Lawe-giuer gaue all the commandements of the morall Lawe none can so soone tread vnder foote and despise one but hee breaketh and violateth all as wee reade Iames 2.10 so in the doctrine of the Gospell in so much as all the Articles therof are giuen by our one only Sauiour and do concerne one the same entiere saluation none can denie
vsuall manner but we shall all be changed Wherein first the Apostle compareth death to a sleepe to signifie that death is not an vtter destruction of the body as was touched before seeing that as the body though depriued of all sensible vse of the senses as one may say yet awaketh in the morning and findeth all after a sort renewed so the body after that it hath slept his full sleepe till the last day shall then rise againe in that morning to receiue life sense and motion according to that Psal 49.14 The righteous shall haue dominion in that morning Illo manè 1. quo resurgâ—nt pij quasi ex nocte sepulchri cum videlicet Sol iustitiae orietur Christus secundo aduentu suo Vt scité Iunius See more to this purpose in the 2. Booke page 609. where this sentence is englished Secondly the Apostle sheweth in these words We shall all he changed what shall be instead of a death and resurrection to all such as shall be found liuing at the comming of our Sauiour to iudge the world When as to speake properly they shall neither die nor rise againe but onely be after a wonderfull manner set in the same glorious estate with the other Thirdly in the words next following the holy Apostle giuing vs to vnderstand that this change of the faithfull who shall be found liuing at the comming of our Sauiour together with the change of all other creatures and the raising vp of all the dead being to be done with greater expedition then all things were made at the first it serueth notably to set forth the almighty power of God herein And therewithall mightily to strengthen our faith against all doubtings about the matter And yet not so that the moment which the Apostle speaketh of is precisely to be vrged further then to note singular expedition for so great magnificeÌ„t a work far aboue that any would think how it could be so soone wrought Like as Lament chap. 4.6 it is said by the holy Prophet that Sodome was destroyed as it were in a moment because it was done in a short time euen soone after that goodly sun-shine morning wherein Lot went out of it Reade also Numb 16. verses 21.45 Fourthly in the same verse the holy Apostle telleth vs yet further what shall be the instrumentall cause of this change and of the generall resurrection namely the sound of the trumpet of God euen that which 1. Thes 4. he telleth vs shall be sounded by the Archangel of God And the same no doubt in farre more glorious manner sounding to all the world then at the giuing of the law of God to the people of Israel This trumpet out of all question is not that which H. N. hath challenged to himselfe with a most shrill and lowd blasphemie as if he were appointed of God to be the man that should by his doctrine raise vp all the Lords dead as he saith Finally the holy Apostle St. Paul for the further strengthening of our faith concerning this change and the resurrection of all the faithfull to glorie hee assureth vs in the last verse that it is the very determined decree of GOD whose counsell and purpose nothing can possibly frustrate that it must be so For saith he this corruptible must put on incorruption and this mortall must put on immortality Concerning which words of the holy Apostle note we diligently that for further euidence and confirmations sake hee doth as it were point with the finger to this very body which wee carry about with vs as though he should say euen this and no other then euery mans owne body shall certainely rise againe according as Iob guided by the same Spirit of faith saith in the 1â— chapter of his booke verses 25 c. O that my words were now written c. For I am sure that my Redeemer liueth and that the last man shall rise to stand vpon the earth And though after my skinne wormes destroy this body yet shall I see God in my flesh Whom I my selfe shall see and mine eyes shal behold and no other for me after my reines are consumed with my bosome As though he should say though both barke and belly euen the thickest part of the body be wholly consumed to dust c yet shall I see the Lord my Redeemer For like as our Sauiour Christ at his first comming in all the cures which he did both to the bodies also to the soules of men he did not giue them other soules nor other members to their decaied lame or withered bodies but onely a new renewed qualitie and disposition to either of them as sight to the same eyes hearing to the same eares strength to the same legges which before were lame as for example concerning the eare of Malchus which Peter strooke off our Sauiour Christ did not make another eare to grow out of his head but caused the same eare to grow to his head againe for as the holy Euangelist writeth he touched that eare which was stricken off and healed the man Luke 22.51 so at his second comming our Sauiour will not giue men other bodies but he will by his mightie power raise vp the very same bodies though by his grace endued with far more excellent qualities and aduanced to a farre more excellent estate then they were in before I speake of the bodies of the faithfull Neuerthelesse euen concerning the wicked this also is very equall and iust that the very same should be raised vp againe insomuch as the same that haue sinned and died in sinne are to be punished in the iustice of God and no other for them as well as that the same bodies of the faithfull which haue beene redeemed and done faithfull seruice to God should of his mercy be rewarded and no other instead of them This is the rather to be diligently obserued and soundly digested in our mindes because some not considering the almighty power of God haue in their weakenesse beene carried away to thinke that though we shal rise againe yet it must be with other bodies Wherefore beloued let vs be the more carefull so to settle and resolue our selues in the beliefe of the almighty power of our God and Sauiour Iesus Christ with like assurance of the good pleasure of his diuine will in this behalfe that we may be throughly perswaded that no burning of our bodies in the fire no deuouring of them by wilde hearts or by the rauening foules of the ayre c can possibly hinder that God should not easily gather together the same substance and the smallest resolued dust of it euen the same very first matter whereof the body was composed and framed at the first But yet more carefull ought we to be against the heresie of H. N. who maketh no reckoning of the resurrection of the body at all And as a fruit thereof in the 6. chapter of his Documentall sentences feareth not to contradict the plain meaning of the Apostle
14. Wherevpon he doth furthermore exhort the Philippians yea and all other Christians to follow his example verse 15. in these wordes Let vs therefore saith he as many as be perfit that is vpright and entier be thus minded c. For as wee knowe many seeme to pray often for a ioyfull resurrection but they regard not to take the right course in rising first from the death of sinne c. Some also doe make the same praier for their friends but they pray to late because they pray not till they be dead as also because they themselues lye dead in that sinnes and trespasses following the workes of wickednes with wicked diligence as if nothing else were worthie to be laboured after But wee beloued in the Lord duly considering the excellent glory wherevnto God of his infinite mercie hath appointed our bodies let vs alwaies esteeme it an ouer-base thing to apply any pretious member of them to the vile seruice of sinne and Satan either our eies to vnchast lookes or to reade anie vngodly bookes or our eares to hearken to lewd or vnfruitfull discourses by word of mouth or any wicked and vngodly speaches whatsoeuer or our hands to take bribes or to worke any deceite or our feete to carrie our bodies to any wicked companie c. But contrariwise let vs vse them to carrie vs to the house of God and to frequent the companie of the godly that we may learne both to minde speake and doe those things which be good and godly according to the exhortation of Saint Paul from the consideration of this benefit of the resurrection 1. Cor. 6. verses 14.15 saying God hath raised vp the Lord and he will raise vs vp by his power And Know ye not saith he further that your bodies are the members of Christ Shall I then take the members of Christ and make them the members of an harlot God forbid c. And verses 19.20 Ye are not your owne For ye are bought for a price therefore glorifie ye God both in your body and in your spirit for they are Gods And Rom. 8.11.12 after that he hath made like mention of the resurrection Therefore brethren saith hee we are debters not to the flesh to liue after the flesh For if ye liue after the flesh ye shall die but if ye mortifie the deedes of the body by the Spirit ye shall liue For as many as are led by the Spirit of God they are the Sonnes of God And let vs note well that as the due consideration of death is an effectuall bridle to withdrawe vs from the ouer-curious and delicious pampering and tricking of our bodies which in this our present mortall estate are but wormes meate as was noted in the doctrine of Gods Fatherly prouidence page 254. or at the least shall corrupt and turne to be wormes so the Christian meditation of the resurrection of the same our poore and fraile bodies to euerlasting glory containeth a mighty perswasion to moue and excite all true beleeuers constantly to imploy their whole bodies and euery part and member of them onely to those honourable seruices wherevnto the Lord hath created them Though we doe not thus we shall rise againe in deede but not to saluation and glory but to condemnation and that most iustly euen to eternall reproach and miserie Thus much concerning other testimonies of holy Scripture belonging to the former duties beside that of the Apostle Paul 1. Cor. 15. Question Now what other duties beside those mentioned in that Scripture do belong to the comfort of the same benefit of resurrection Answer The comfort hereof doth furthermore require that wee doe account our selues but strangers here in this world and therefore not to addict our mindes inordinately to any of the pleasures and profites or aduancements thereof no not to those that being rightlie vsed are lawfull and good Nay rather it requireth on the contrarie that we settle our hearts patiently to expect and endure all bodily afflictions of this life yea euen death it selfe both our owne and of our dearest friends yea if neede doe so require the most cruell death and torturings of our bodies for Christ and his Gospels sake Explicatiō It is very true according to that instruction which Saint Paul giueth 1. Thes 4.13.14 saying The dāger of not beleeuing this Articles I would not brethren haue ye ignorant concerning them which are a sleepe that ye sorowe not euen as other which haue no hope For if wee beleeue that Iesus is dead and risen euen so them which sleepe in Iesus will God bring with him Where note that the hope of the resurrection to eternall life as M. Caluin saith very well is the mother of patience Spes inquit beatae immortalitatis patientiae mater est And of this patience we haue those holy Martyrs who haue giuen their liues to testifie the truth for notable examples as we may see if we call againe to minde that which is written Heb. 10.32 c. and chap. 11.35 c. Read also chap. 13 1.2.3 And 2. Cor. 4.17.18 And so forth from the beginning of the next chapter to the 12. verse For as wee haue considered heretofore the doctrine of the Apostle in that place doth respect the immortality both of the soule and also of the body after the resurrection thereof Where also wee are plainely taught that wee ought after the example of the faithfull in former times to liue as strangers here in this world minding a better Citie c. As also Heb. 11. verse 13. c. Thus farre of the duties Question NOw finally What is the danger of not beleeuing this Article and of not yeelding these fruites of obedience and thankfulnes in the faith and hope of it Answer Such as doe not beleeue this Article beleeue nothing as they ought to beleeue the same Neither is it possible that they should be heartily willing at any neede to giue their liues for our Sauiour Christ and his Gospels sake but contrariwise that by a cowardlie seeking by the deniall of him in time of danger to saue their liues they must needes loose their liues and their soules too for euer and euer Explication proofe This may be euident vnto vs from that which wee haue heard before in the opening of the reasons which the Apostle hath vsed to confirme this Article For there he affirmeth plainely that they who denie the resurrectiō of the bodies of the faithful do therwithal denie the resurrectiō of our Sauiour himselfe as we may see 1. Cor. 15. verse 13. And againe verses 15.16 For If there be no resurrection of the dead then is Christ not risen And yet againe If the dead be not raised then is Christ not raised And thus it cannot be but they frustrate all To the which purpose also serueth the second reason and also the fourth fift and sixt as they haue beene interpreted and explaned in the same chapter Of this sort of vnbeleeuers
that ye may be blameles in the day of our Lord Iesus Christ For God is faithfull by whom yee are called to the fellowship of his Sonne Iesus Christ our Lord. And Phil 1 6. I am perswaded saith he of this same thing that he who hath begunne this good worke in yee will performe it vnto the day of Iesus Christ and 1. Thes 5 23 24. Now the very God of peace sanctifie ye c Faithful is he which calleth you who will also doe it Alas if our saluation were in our owne custodie wee should loose it vpon euery assult of our aduersaries like as gold is easily taken out of the handes of little children that rather play withall then minde to lay it vp safely And like as if a poore man dwelling in a weake cottage should be knowne to haue a great treasure by him it might easily be taken from him And in the meane season it could not but put him in so much the greater feare by how much the treasure should bee of greater value It would trouble him in the day it would not let him sleepe quietly in the night c. But now it is happy with vs that our chiefe treasure euen our life and saluation for euer is in the safe-keeping of God most stedfast and sure as we haue partly seene And as wee may see further Heb 6 18.19 20 So that herein we may haue strong consolation 2. Thes 2 16. Yea ioy vnspeakeable and glorious 1. Pet 1 8. The fourth branch of the answer may be confirmed by that which we read 1. Cor 15.54 55.56 And that also according to the former testimonies of the holy Prophets Isai 25.8 and Hosea chap 13. verse 14. as we haue seene in the former Article It may be confirmed also by other proofes as 1. Thes 4 13. c. And Reuel 21 4. according to that mentioned euen now Isai 25 8. And according to that further testimonie of the same Prophet which we may read chap 65 verses 16 17 18 19. For the proofe of the last branch read Reuel 21 7. Hee that ouercommeth saith the Lord shall inherite all things and I wil be his God and hee shal bee my Sonne And verse 22. c I sawe no Temple therein for the Lord God almightie and the Lambe are the Temple of it And the citie hath no need of the Sunne c. And chap 22 1 2. c. So that in this respect we may bouldly and comfortably say as the Prophet Isaiah encourageth vs ch 25.9 saying In that day shal mē say This is our God we haue waited for him and he wil saue vs. This is the Lord we haue waited for him we wil reioyce and be ioyful in his saluation According also as S. Paul making mention of the Booke of life wherein the names of the faithfull and elect people of God are as it were registred and written most comfortably incourageth the Philippians chap 4 verses 3 4. to reioyce alwaies in the Lord yea againe to reioyce And our Sauiour Christ Luke 10 20. Reioyce not in this saith he to his disciples that the Diuels are subdued but rather that your names are written in the booke of life Thus much concerning the vse of this last Article of our Beliefe for the comfort of faith Quest. Now in the next place what is the vse of it The Duties in respect of that dutie and obedience which the comfort of faith ought to yeelde Ans As the comfort of faith in respect of this Article is as we may say the sealing vp and confirmation of all comfort so the dutie ought to be the daily bettering perfitting of all dutie in the continuall expectation of the same Quest How may this be Ans The due consideration of this last benefit which is the benefite of benefites as we may call it is most effectuall to moue euery true beleeuer to these duties following First to make litle account of this transitorie life or of any or all the vaine profits pleasures and honours thereof in comparison of it Secondly the faith and assurance of euerlasting life is likewise most effectuall to moue all Christians that haue alreadie made an entrance into it with all holy care and good conscience to cherish the beginnings thereof and to walke on forward in the right way which leadeth to the full fruition of it And thereafter to bend all counsels studies and desires as to the onely true scope and marke to bee aimed at in the whole course of our naturall life so that God may haue the whole praise and glory of all Thirdly it imboldeneth the faithfull seruants of God to make litle account of all the bitter afflictions of this life so as they may by any meanes attaine to this euerlasting life and the most pure and blessed ioyes thereof Fourthly it hath singular force spiritually to inamour the hearts of all true beleeuers with a most earnest desire and longing after it and therewithal after the restoring of all things which God hath purposed at that time to restore that the same our God may then be all in all Fiftly seeing the word of God and Preaching thereof is the principal meanes to bring vs to the knowledge faith and spiritual possession of the beginnings and as it were first fruites of this so vnspeakable and incomprehensible a benefite and inheritance purchased for vs by our Sauiour Christ it cannot be but it must mightily prouoke al true Christians to loue this word of God and the Preaching and Preachers of it but chiefly our Sauiour himselfe who is preached vnto them and who hath giuen himselfe for vs all with most heartie loue and zealous affection Finally insomuch as we cannot sufficiently praise and glorifie God for this inestimable benefite in the short race of this our natural life therefore it is our dutie to purpose and desire most earnestly not onely to glorifie his name while we liue here but also euen for the same cause chiefly to desire to liue for euer to the end we may praise and glorifie him with all his Saints for this inestimable benefite world without end Explicatiō proofe It cannot be denied but that it ought to be so Yea verily the true faith and perswasion of the inheritance of euerlasting life cānot but work al these gratious and blessed effects in the hearts of all true Christians And first of all as touching the first effect and that also with very good reason why it should be so what may we thinke these earthly and vanishing riches to be but onely a shadowe of riches in comparison of the durable treasure of heauenly and eternal happines what are all carnall pleasures which flit in a moment are so much the sooner at an end by how much they are more vehement what are they I say being compared with this most pure and spirituall ioy which abideth in all holy perfection for euer What is all earthly honour and all worldly ensignes
THE DOCTRINE OF THE GOSPEL BY A PLAINE AND FAMILIAR INTERPRETATION OF THE PARticular points or Articles thereof with the Promises Comforts and Duties seuerally belonging to the same Wherevnto is added a declaration of the danger of not knowing not beleeuing or not obeying any one of them LIKEWISE A REHEARSAL OF THE MAnifold heresies wherein many haue erred contrary to them all Diuided into three Bookes THE FIRST WHEREOF IS OF BELIEFE IN GOD THE Father the first Person of the most holy glorious and vndiuided Trinitie one onely true God to be blessed and praised for euer 1. Cor 8 6. 〈◊〉 but one God euen the Father of whom are all things and we in him and one â—ord Iesus Christ by whom are all things and we by him Matth 11 27. 〈◊〉 man can say that Iesus is the Lord but by the holy Ghost 1. Iohn 5 7. 〈◊〉 three the Father the Word that is the Sonne and the holy Ghost are one Seene and allowed T C VERITAS 〈◊〉 VVLNERA LONDON Printed by Thomas Creede 1606. THE INSCRIPTION Dedicatorie FOR THE GLORY OF GOD AND edification of his Church TO the right worshipfull Sir Nicolas Bacon Knight my singular good Patron with the vertuous Lady Anne Bacon his wife And to the right worshipfull Sir Nathanael Bacon and Sir Francis Bacon and to Sir Edmund Bacon Knights and to the Right worshipfull Maister Edward Bacon one of his Maiesties worthie Iustices of the peace in Suffolke all louers of Pietie and Iustice and friendes to the Church of God through his rich grace blessed be his name for so great a mercy as a debt acknowledged most due vnto them and to the whole posteritie of their right honourable Father a most worthy and wise Patron of true Religion vpright Iustice and all good learning in his high place all his time a most worthy Paterne to bee imitated and followed of all that descend of him yea of all that succeed him in like Office of high dignitie For a token of gratulatorie-thankfulnes to God for so inestimable a blessing and with a holy desire to help forward their holy knowledge and the precious faith of their eternall saluation This second part of the Treasurie of Christian instruction containing a chiefe portion of the Doctrine of the Gospell is both from heart and hand willingly dedicated By their VVorships among other of the Ministers of the Gospel one most bounden in the Lord Robert Allen. TO THE REVEREND AND LEARNED MINISTERS OF THE holy word of God and to all true hearted Christians Grace and Peace in the Lord Iesus RIght well beloued worthy great loue and reuerence yea double honour in the Lord euen for the Lordes sake and for your diligent and painefull labour in his worke seeing I hold it my dutie to giue a reason to you of that which I haue done in the publishing of these writings which are nowe brought to your viewe and remaine subiect to your godly censures as you shall finde iust cause this I desire that you doe first of all fauourably consider on my behalfe that were it not besides my owne perswasion of Gods gracious assistance in his guiding and leading of me through this busines that I had beene incouraged by some of yourselues that is to say by Ministers of the word of very good learning and iudgement singularly zealous of Gods glorie and aboundant in loue toward his Church I would neuer haue presumed to haue offered these my labours to be examined of such as haue authoritie to licence the printing of Bookes much lesse would I haue presumed to haue published them as now they are And yet for all that that is though I was in such wife as is specified incouraged thus farre in hope of your good liking and of some good fruite to grow vnto the Church thereby how moderately and modestly I thinke of that which is done God he knoweth And therewithall how desirous I am that none vpon the sodaine shoulde bee offended at these superfluous labours as they may peraduenture seeme to some to be specially they being vndertaken by such an one as I am after the writings of so many excellent seruants of God in the ministerie of his Gospell I would gladly it might appeare to all by this my care to render you the reasons which preuailed with me herevnto First therefore this in all humblenes of minde I doe you to vnderstand that insomuch as by the mercies of God I haue beene a hearer of many of your owne selues who are yet liuing and also of some of those who haue died most blessedly in the Lord most worthy and excellent Preachers of the word and so haue beene a partaker of your manifold good gifts and graces to my singular instruction and comfort if I haue not beene failing to my selfe in so long a tract of time I thought with my selfe therefore that if through the rich mercy and goodnes of God I might be as the good Bee to draw honie out of so many sweete flowers as were before mee and bring the same together as it were into one hieue it might come to passe that through the blessing of God I might in processe of time performe some acceptable seruice to his Church So that this then is the first reason which I haue to alledge to shewe whence I haue beene imboldened to performe this seruice Secondly seeing it is so that in respect of my owne practise in the holy Ministerie I haue had more then ordinarie occasion in course of Catechising by the space of these 20. yeares past to goe oftentimes through the principles of Religion and that not onely in so briefe a manner as they might well be contracted for the better capacitie of the more simple in vnderstanding but also more largely for the benefite of such as were of better discretion and iudgement euen till this kind of exercise was thus farre forth augmented as you see therefore I thought I might not with any equitie conceale it either from such as hauing beene lesse exercised this way desire it for a helpfull supply vnto them or from those who hauing no neede of this helpe for any defect may neuertheles finde an occasion offered them of their owne more excellent thoughtes like as the knife is made sharpe by the rude and blunt wherstone when it is but a little whetted vpon it Thirdly I thought this dutie might the better beseeme me in the Church of God yea that God himselfe would the rather require it at my handes because it seemed good to his diuine Maiestie to imploy me from time to time in the course of my Ministerie toward the people of small villages by reason whereof I had the fewer auocations from my studies and so more leisure to write then many other Ministers of the word whom God had placed ouer greater townes and in popular cities Fourthly I haue beene the rather confirmed to thinke that it was the good will and pleasure of God that I should performe this
seruice because by the exercise of sundry bodily afflictions I was in the middest of my thoughts this way constrained to keepe house and chamber for a long time together more then ordinarily and chiefly because thereby I found my heart through the blessing of GOD vppon my afflictions more humbled and sanctified thervnto being as one liuing in Diem death euery day threatening dissolution and hasting the decay of the outward man And that in such sort that before I am olde the infirmities of age are with a swift foote as it were before the time come vpon me In which respect as I thought with my selfe necessitie lay vpon me also to make as much hast as I could to doe the best seruice to God and to his Church that I might possibly attaine vnto before I goe hence and bee not Fiftly in my very inward parts me thought I saw and doe see very clearely that nothing is more necessatie in these daies wherein all things are growing to most lamentable vncertainties for want of reuerend and studious attending to the word as if all things might be carried after probabilities of disputation Seeing therefore nothing I say more necessarie then such a writing as might by the reading of it retentiuely stay the mindes of Gods people in a grounded meditation of the most sure and certaine principles of religion by explications and proofes from the word of God which is the onely sure certaine ground and stay of mans vncertaine and weak wandering minds hauing good trust that it hath pleased God that this writing should bee in some measure fitted herevnto I haue beene hereby incouraged to proceed so farre as I haue done And the rather also that from the viewe of this labour it may appeare to the Churcâ—es of God yea euen in the sight of all in the world that will looke vpon it what those things are which the faithfull Ministers of Iesus Christ doe beate their wittes about and wherein they spend themselues among their seuerall flockes and charges And that it might from hence also appeare in how many truthes that is in particulars aboue number we do agree teaching the same things from one and the same word by one and the same Spirit with a sweet consent in comparison of those fewe things wherein the iudgements of some doe differ till God shal in them all so cleare our iudgements and frame our hearts to a more full agreement in all things against the distractions of these heauie daies Finally seeing the former part of my collectioÌ„ of the doctrine of the Law being wel accepted of many I conceiued so much the better hope that this of the Gospell should finde good entertainment among the good seruants of God But now how well all this busines hath beene performed it belongeth to you the well learned and godly Ministers of the Gospel of our Lord Iesus Christ to discerne and iudge and accordingly so farre as you shall find cause either to reproue or to giue the glory to God And if you finde that which your soule liketh then say you spare not that whatsoeuer is well God hath heerein glorified himselfe by as weake and vnworthie an instrument of his as could haue beene found out among numbers of those whom it might haue pleased him to vse to such a seruice as this is And concerning my owne selfe this I willingly professe and say as it is in the peaceable and prouerbiall speech of Gideon What is my vintage in comparison of the gleaning of the least of you my reuerend Fathers and brethren if your labours in the holy Ministerie of the word had beene gathered together as these are And who am I but as the diligent Apothecarie to admit the greatest commendation that may seeme to agree in comparison of the most learned and skilfull Phisition or onely as the painefull Bee to fill the hiue with the hony drawne out of your sweete flowers as was acknowledged in the beginning Now therefore vpon these considerations gathering some hope of your fauourable interpretation of all things seeing all is well meant and intended towards you yet me thinke that I heare some say that this kinde of writing is ouer-long and tedious and able to discourage the minde of the Reader before he set his minde vnto it To this vnder your correction I answere First that if such as so may thinke will orderly reade the Questions and Answeres onely then shall it be freed from that conceite of theirs by many degrees of breuitie Secondly I doubt not but euen the same being once acquainted with the Questions and Answeres and giuing their mindes to meditate vpon them wil growe desirous to read and stay their thoughts vpon the Proofes also and that so doing they shall through the blessing of God finde no small profite ioy and comfort to their soules in that they shall find them to bee the marrowe and life of those Answeres which bee not the very wordes of the holy Scriptures and some lightsome clearing also to the same holy Scriptures themselues Thirdly I would desire such as so thinke to answere themselues from a familiar similitude which they may take from their owne counting-housen I meane such as bee rich in the world who for the most part can afford the least time to the diligent reading and studying of holy things that as they doe not account it a vaine or vnnecessarie thing to haue many more bagges of money standing together then they can presently vse because they can one time or other finde vse to improue them all to gaine so they would in this case bee of like iudgement to thinke that it is to the best purpose in all the world to haue the largest spirituall Treasurie that may bee containing the greatest varietie of the instructions comforts and duties of the Gospell of Gods heauenly kingdome though they doe but at conuenient times busie themselues to reade that which is brought to their hands concerning such or such a profitable discourse either for instruction or for comfort or to stirre vp to dutie euen as the necessities of their soules shall from time to time require Whom also I would in the name of God earnestly pray that they would consider further with themselues how necessarie a thing it is specially for them that be rich in this world that they should haue by them besides that most notable meanes of publike Preaching which God hath sent them the helpe of such holy writings as might most strongly stay their mindes in the long and serious thoughts of the necessarie points of their saluation because otherwise the vehement and vncessant cares of this life wil assuredly like a cancre fret out or as a viper gnawe out the very heart stringes of Religion euen in them that be not the worst sort of worldly minded men Last of all as touching length of writing that is not to be accounted too long which is no longer then the largnes of the matter it it selfe