ought to be the estate and condition of euery true Church of Christ throughout the whole world This Church of God therefore generally considered is but one as the Apostle sheweth by the similitude of the naturall bodie the which though it haue many members is yet but one bodie Song of Songs ch 6. v. 8. And Ioh. 10.16 Now whereas there are diuers kindes of bodies First naturall such as euery man carrieth about him now Secondly spirituall such as the faithfull shall haue indued with far more excellent gifts at the resurrection from the dead 1. Cor. 15.44 Thirdly politike bodies such as are ciuill corporations whereof the King of the Nation is the head in a borrowed sense or metaphorically 1. Sam. chap. 15.17 Fourthly Mysticall bodies as for example the Churches of God spiritually vnited to our Sauiour Christ the onely immediate head and vitall quickener and gouernour thereof Hence it is the more manifest what manner of body the Church is by how much the similitude wherevnto it is compared is more distinctly expressed So then the Church of God to speake generally as we began to say is but one mysticall and spirituall bodie how many members soeuer it haue being considered either in particular Churches whether nationall as wee vse to speake or in cities or in country townes and villages or whether it be considered in regard of singular persons and therefore is called Catholike or Vniuersall Furthermore it is so called not onely to note thereby the calling of the Gentiles to the fellowship of the faith and couenant of Gods grace with the beleeuing Iewes who from the time of Moses were the onely peculiar people of God aboue all other of the Nations Ephes 2.16 and 3.6 but also to the end that vnder this name of catholike or vniuersall might be comprehended the whole number of the elect whomsoeuer God hath ordeined to saluation from the beginning of the world to the end of the same as well such as be called alreadie as such as are to be called in euery age of the world and the same also out of euery nation farre and neare and out of euery estate and condition of people noble or vnnoble rich or poore learned or vnlearned young or olde man or woman and all according to the free grace of God without respect of person Yea the Church hath this generall name giuen vnto it that it might not onely comprehend that part of the Church which is called the militant part here on earth but also that part which is alreadie partly and in some measure triumphant in heauen According to that which we reade Ephes 3.15 God is the Father of the whole familie in heauen and in earth Reade also chap. 1. verses 9 10 11. And Colos 1.19 20 21 22. Heb. 12.22 c. And Gal. 4.26 This then is that which the holy Apostle saith in our text that in the one only body of the Church of God here on earth both Iew Gentile bond free c are conteined as the seuerall members thereof The which as was said we may proportionably extend to the whole Church most generally taken that all is but one c. Reade also Acts 2. verse 39. The promise is made to you and to your children and to all that are a farre off euen as many as the Lord our God shall call Likewise Ephes 2.13 c. And Gal. 3. at the end of the chapter And Colos 3.11 Neither Grecian nor Iew circumcision nor vncircumcision neither Barbarian nor Scythian neither bond nor free none of them are excepted from hauing their part in Christ either because they are of this or that nation of this or that condition and calling c. Reade also Acts 10.34 35. Of a truth saith the Apostle Peter I perceiue that God is no accepter of persons But in euery nation he that feareth him and worketh righteousnesse is accepted with him And Reuel 5.9 Thou hast redeemed vs to God by thy blood out of euery kindred and tongue and people and nation c. And chap. 7.9 I beheld saith Saint Iohn and lo a great multitude which no man could number of all nations and kindreds and people and tongues stood before the throne and before the lambe clothed with long white robes and palmes in their hands c. And verse 14 c. These were they which came out of great tribulation c. This vniuersality of the Catholike Church is according to the ancient promise of God made to Abraham that in his seede all the nations of the world should be blessed It is also according to that more ancient and propheticall prayer of Noah Gen. 9.27 God perswade Iapheth that he may dwell in the tents of Shem. And yet before that according to that most ancient promise of God euen from the beginning of the world Gen. 3.15 The seede of the woman shall breake the Serpents head Yea God as a most prouident Father knowing that fraileman would fall into sinne and so be the iust cause of his owne miserie and ruine it pleased him of his infinite goodnesse and mercie in the secret of his owne counsel and purpose to ordaine him a remedie euen before the foundations of the world were laid 1. Pet. 1.20 Herein therefore God hath dealt with mankinde after the manner of wise and louing Parents who knowing that their young children are subiect to burning or skalding c will alwaies haue some thing prepared afore hand which may be ready with them to helpe at any time of neede Yet that which man doth vpon an vncertaine feare God did of certaine knowledge without any doubt what would ensue By reason that the Church is thus Catholike and vniuersall in the generall acception of it therfore is it made a matter of faith not that we should beleeue in the Church but because it is to be beleeued of vs according to the holy Scriptures that God hath such a Church as may iustly be so termed And because also it is so firmely founded established in our Sauiour Christ according to the most sure stable counsel of God that nothing no not the gates of Hell shal euer be able to preuaile against it Mat. 16.18 Read also Ps 125. and Ier. 33.17 18 c. to the end of the chapter Moreouer 2. Tim. 2.19 The foundation of God remaineth sure and hath this seale The Lord knoweth who are his c. And that this vniuersall Church consisting both of Iew Gentile is founded vpon our Sauiour Christ it is euident Ephes 2.18 For as the holy Apostle saith there wee both that is both Iew and Gentile haue through him an entrance vnto the Father by one Spirit And verse 22. In whom we are also built together to be the habitation of God by the Spirit By the Spirit saith the Apostle and that also through faith to remoue all conceit of any bodily commixtion or confusion of the Church or members thereof with Christ bodily and likewise to
God doth certainly belong according to that Rom 2 7. God will giue eternall life to them that by continuance in wel-dooing seeke glory and honour and immortalitie But we must vnderstand that he wil giue it of free grace and that for our Sauiour Christ his sake and not for any merit of their wel-dooing They that are true members of the Church militant heere on earth shall bee members of the Church triumphant in heauen They that haue a true enterance and so abide in the kingdome of grace they shall both enter and also abide for euer in the kingdome of glory But of this some thing hath beene saide in the Article of the Church and more is to bee saide in the duties of this Article And therefore here wee ende concerning the Promise THe vse for comforf followeth next The Comforts Question What may that be in respect of this Article Answer The comfort of faith in respect of this Article is euery way comfortable yea it is euen the comfort of all comforts that God hath appointed vs to immortalitie and glory It is as one may say the generall sealing vp The Comforts and ratifying of the whole comfort of the Gospel to all true beleeuers Quest It is true that you say But can you shewe it to be so by any particulars Ans First of all this Article bringeth singular cōfort with it in that as it containeth the greatest benefite euen that in the fruition whereof all other are perfitted vnto vs so it is most gratiously assured vnto vs by the whole blessed Trinitie as that which is on our behalfe the finall end why our Sauiour Christ tooke our humane nature and that in the same he wrought and suffered all that he did both worke and also suffer for vs. Secondly because we enioy the beginning and as it were the first fruites of the comfort of euerlasting life here in this world through the gratious presence and working of the holy Ghost in our hearts Thirdly because the custodie of this most precious and excellent benefite is more sure and safe in the hand of God for vs then if it were in our owne keeping Fourthly because this euerlasting life shall put a blessed end to all discomfort and remoue all causes and occasions thereof for euer Finally because that comfort which it shall bring with it is not onely the greatest comfort containing all causes of comfort and reioycing in it but also because in the greatnes and perfection thereof it shal continue world without end Explicatiō proofe That this benefite is the greatest and euen the perfitting of all other the benefits of God vnto vs it is euident in that according to the last part of the first branch it is the chiefe ende on our behalfe wherefore our Sauiour Christ tooke our nature c. as hath beene declared before Yea it is euen of it selfe euident that this benefite is the very perfiting of all the rest in such sort that all particular comforts flowe as it were into this great Sea of all comfort And that the comfort of it is and may iustly be the greater vnto vs in that it is most gratiously assured vnto vs by the whole blessed Trinitie we cannot but conceiue from that which we read 1. Iohn 5.4.5.6.7.8 c. 13. if wee shall aduisedly ponder and weigh the same And yet more particularly saith our Sauiour to the woman of Samaria Iohn 4.10 If thou knewest the gift of God and who it is that saith vnto thee Giue me drinke thou wouldest haue asked of him and he would haue giuen thee water of life And verse 14. Whosoeuer drinketh of the water that I shall giue him shall neuer be more a thirst but the water which I will giue him shall bee in him a well of water springing vp to euerlasting life And chap 6.35 I am the bread of life And againe in the same chapter yea againe and againe verses 40.47.48.50.51 And chap 17. ◠The Father saith our Sauiour hath giuen the Sonne power ouer all flesh that hee should giue eternal life to al them that he hath giuen vnto him Yea our Sauiour himselfe is in this respect called the Father of eternitie that is the author and giuer of eternitie to his Church from the Father Isai 9.6 And 1. Iohn chap 1. verse 1. he is called The word of life as hauing the fountaine of euerlasting life in himselfe in that he is God in the flesh Iohn 1.1 c. And ch 14.6 I saith hee himselfe am the way the truth and the life For the proofe of the second branch read Iohn 5.24 Verily verily saith our Sauiour I say vnto you He that heareth my word and beleeueth in him that sent me hath euerlasting life and shall not come into condemnation And chap 6.54.55.56 Whosoeuer eateth my flesh and drinketh my blood hath eternall life and I will raise him vp at the last day For my flesh is meate indeede and my blood is drinke indeede c. And chap 10. verse 10. I am come that my sheepe might haue life and haue it in aboundance And verse 28. I doe giue vnto them eternall life and they shall neuer perish neither shall any plucke them out of my hands c. And Luke 10.24 Marie hath chosen the good part which shall not be taken from her Here call againe to minde 1. Iohn 3 14. And Rom 8.6 Moreouer Philip 3.20 Our conuersation saith the Apostle Paule is in heauen And 2. Peter 1.11 By adding of vertue to vertue saith the Apostle Peter an entrance into the euerlasting kingdome of our Lord and Sauiour Iesus Christ is aboundantly ministred vnto vs. And Act 11.17.18 Forasmuch as God gaue them that is the Gentiles a like gift as he did vnto vs saith the same Apostle when we beleeued in the Lord Iesus Christ who was I that I could let God When they that is the rest of the Apostles heard these things they held their peace as Saint Luke writeth and glorified God saying Then hath God also granted to the Gentiles repentance vnto life Now for the proofe of the third branch beside these testimonies euen now rehearsed Iohn 10 28. and Luke 10 42. read also 1. Pet 1 3 4 5. c. Blessed be God euen the Father of our Lord Iesus Christ who according to his aboundant mercie hath begotten vs againe vnto a liuely hope by the resurrection of Iesus Christ from the dead To an inheritance immortal and vndefiled and which fadeth not away reserued in heauen for ye who are kept by the power of God phrouroumenous kept as by a garison of souldiers through faith vnto saluation which is prepared to be shewed at the last time That is to say as touching the perfection of it c. Read also 2 Tim 2 19. The foundation of God remaineth sure c. And Rom 2 29. The gifts and calling of God are without repentance And 1 Cor 1 8 9. God will confirme yee vnto the ende
vnpossible that any who professing ChristaÌ„tie doe not beleeue in one onely God three distinct Persons should auoide the opinion either of many Gods or of the inequality of Gods For the name of God is coÌ„municated to euery one of these Persons in the holy Scriptures Finally they that doe not thus beleeue doe deny vnto God his due worship and honour seeing the Father requireth to bee honoured in his Sonne that his Sonne should be honoured with him and that both Father and Sonne should be honoured in and with the holy Ghost From all miserable vnbeliefe therefore specially from all hereticall blasphemous and obstinate contradiction to this so chiefe and foundamentall a point of our onely orthodoxe and true Christian faith the Lord our most gracious and mercifull God euen the Father for his onely Sonne our Lord Iesus Christs sake by the grace of the holy Gost preserue and keepe vs for euer Amen Thus much concerning the doctrine of beliefe in the most holy and glorious Trinitie of Persons in one onely true God more generally or coniointly Beâ—â—efe in God the Father Beliefe in God the Father The grouÌ„d of it HEnceforth wee are to examine the doctrine of our faith concerning euery distinct Person Question And first concerning the Father how doe the articles of our faith teach vs to beleeue in him Answere They doe teach vs to beleeue in the Father as in the almightie God the maker of heauen and earth It is so They are the very wordes of the Creed I beleeue in God the Father almightie maker of heauen and earth Here are many things to be considered Question BVt first of al what proofe haue you that God is a father or as the words of the articles of our beliefe are the Father that is such a father as none else is or possibly can be euen he that is almightie c. and that therefore wee are accordingly to beleeue in him Answere Beside other diuine testimonies we haue the witnes of Saint Paul in the 8. Chapter of his first Epistle to the Corinthians the 5 and 6. verses And likewise in the 5. and 6. verses of the 4. chap to the Ephesians Rehearse you the words of the holy Apostle in the first of those places Question Which are they Answere Though saith the Apostle there be that are called Gods whether in heauen or in earth as there be many Gods and many Lords yet vnto vs there is but one God who is the Father of whom are all things and we in him Explication and proofe The meaning of the holy Apostle is that howsoeuer partly by most wicked and abusiue custome the name of God hath by idolaters beene vsually attrâ—buted to their idolls and false Gods for so as he saith there be many Gods and many Lords to wit coÌ„monly so called according to that 2. Kings chap. 1 2 and chap. 18 33 34 35. and Amos. 8.14 and Ier. 2 26. They say to a tree thou art my father and to a stone thou hast begotten me for they haue turned their backe vnto me Read also Isaâ— châ—â—â— 1â—â—â— and not their face but in the time of their trouble they will say Arise and helpe vs. But where are thy Gods which thou hast made thee Let them arise if they can helpe thee in the time of thy trouble for according to the number of thy cities are thy Gods ô Iudah Thus I say howsoeuer as the Apostle saith partly by abusiue and idolatrous custome the name of God is ascribed to idolls and false Godâ— and partly also albeit God himselfe doe in most wise considerations as hath beene declared in the Treasury vpon the 5. Commandement impart his most holy honourable names God and Father to ciuil Magistrats and to naturall Parents c. Psal 82 and Iohn 10.34.35 36. and in many other plâ—ces Yet to speake properly and from the originall roote and fountaine of all Father-hood and power or authoritie God the father onely is both Father and God according to that of our Sauiour Christ Matth. 23 9. Call no man your Father vpon earth for there is but one your father euen hee that 〈◊〉 in heauen The other place to the Ephesians mentioned in the former answere is like to that alreadie rehearsed out of the Epistle to the Corinthians For these are the wordes of the Apostle in that fourth Chapter to the Ephesians There is one Lord one faith one Baptisme one God and Father of all who is aboue all and through all in you all Not that the diuine nature of God the father is mixed â—ith ours or with the nature of any other creature for he is onely and altogether entire and perfectly consisting in and by himselfe but because it is his power which continually supporteth all creatures as wel as at the beginning he did originally create and make them all Thus therefore seeing God is a father yea rather the onely father of all fatherhood that is so a father as none else is or can be as was said we haue no cause to doubt but that wee are to beleeue in him accordingly that hee is such a Father as is very true God euen God the Father almightie c. And thus when the Apostle Peter 1. Epist Chap. 1. verse 21. writeth that God hath raised vp Christ from the deade and giuen him glorie that our faith and hope might bee in God it is plaine from that which goeth before in the 17. verse that the Apostle writeth of that God who is the Father Yea euen our Father and the Father of all true beleeuing Christians by the grace of that adoption and couenant which of his infinite mercie it hath pleased him to make with vs through his owne onely and naturall Sonne our Lord Iesus Christ as we are hereafter further to consider And now furthermore this also we are to vnderstand that insomuch as our heauenly Father in whom wee are to beleeue is very true God therefore all the essentiall attributes of the diuine nature doe essentially belong vnto him in that he is the Father So that we are not onely to beleeue in him as in an Almightie Father of the which his almightie power wee are to consider afterward but also as in our eternall Father according to that which we read Isay chap 63.16 Thou ô Lord art our Father redeemer thy name is for euer Neither are we to beleeue in the Father onely as in an almightie and as in an eternall Father the maker of heauen and earth but also as in a most prouident Father euen the most gracious ruler and gouernour of all thinges specially ouer his Church As Iohn 5.17 My Father worketh hitherto saith our Sauiour Christ And Matth. 6.26 Your heauenly Father feedeth the foules of heauen And Chap. 10 29.30 A Sparrowe falleth not to the ground without your Father Yea and all the haires of your head be numbred Read also chap. 18.10 and 24.36 and 26.53 and Act. 1.7
bene in so much as it was couered with most thick darknes in the former part of the first day and yet still remained rude and couered with the deep waters vntill this third day Wherfore as the creation of the visible heauens are noted by the spreading of them out so this clearing and drying of the earth is reckoned for the creating and making of it for the vse of habitation to man to all other earthly creatures though as touching the substance of it it was made and created of nothing before Read Psal 136.6 The Lord hath stretched out the earth vpon the waters or rather as we should read it aboue the waters for his mercie indureth for euer So before in the 24. Psalm verse 2. Gnal bamaijm Hee hath founded it aboue the Seas and established it aboue the floodes For naturally And â—o likewise Pâ—al 57 verse 5. is the same preposition vâ—ed as the first creation sheweth and as hath beene alreadie alledged out of the 104. Psal They would stand aboue the mountaines But at thy rebuke saith the holy Ps they flee at the voyce of thy thunder that is when thou as it were thunderest out thy commandement they hast away And the mountaines ascend and the valleyes â—escend to the place which thou hast established for them Thou hast set them a bounde which they shall not passe they shall not returne to couer the earth And Iob 38.10.11 The Lord himselfe saith that hee hath established his commandement concerning it and hath set barres and doores And said hetherto shalt thou come and no further and here shall the bankes stay thy prowd waues Reade also Ier â— 22 Feare ye not mee saith the Lorde and will ye not be afraied at my presence who haue placed the sand for the bounds of the Sea by a perpetual decree that it cannot passe it and though the waues thereof rage yet they cannot preuaile though they roare yet can they not passe ouer it that is beyond the limit of Gods decree and appointment So that the waters which are naturallie aboue the earth they are by an ouerruling power of God made vnder the earth as Exod 20.4 The waters vnder the earth And for the streatching out as it were of the earth by this remoouing of the water read further Isai 42.5 Where the Lord God by his holie Pâ—ophet describeth himselfe to be that God who beside that he hath created the heauens and spred them abroad hath also stretched forth the earth and the buddes thereof that is all whatsoeuer springeth out of it And againe chap 44.24 The Lord that made all things who alone spred out the heauens and by himselfe likewise stretched out the earth And 2. Pet 3.5 The earth had the beeing of it from the water and in the water by the word of God Wherefore iustly is he celebrated to be the God that made not onely the heauens but also the earth and the Seas Exod 20.11 Acts 4.24 And Psal 95.3.4.5 The Lorde is a great God and a great King aboue all Gods In whose hands are the deepe places of the Earth and the heights of the Mountaines are his To whom the Sea belongeth for hee made it and his hands prepared the drie Lande c. This worke of God is worthily commended by the Lord himselfe to be good and commodious for so it is indeede a very gratious worke a fruite of his mercy which indureth for euer as was alldged before from the 5. verse of the 136. Ps It is also a very mightie work in that the waters are thus against kinde tumbled together as it were on a heape and laid vp in the storehouse of the Lord. Ps 33.7 And all this for our benefit The turning of a little part of the red Sea into drie land for a while is iustlie recorded to be a great work of God and a testimony of his fauour toward his people the children of Israell but it was not so great nor so generall nor so durable a work as this of the first creation was for the constant benefit of the Churche and of all mankinde from the beginning to the end of the world How can we therfore sufficientlie praise God for the earth and our so commodious and kindlie an habitation therein the which as it is in the 16. verse of the 115. Psalme Hee hath giuen to the sonnes of men Let vs therfore more more blesse and praise the name of the Lord who hath made the heauen and the earth the Sea and all that is in them from this time forth and for euermore Amen Consider also the greatnes of this worke wrought in one day by comparing it with the slowe abating of the waters after the drowning of the world Gen ch 8. 1. 2. 3. 4. 5. And furher touching the fruites of the earth the which our good God hath created in so infinite varietie both hearbs plants and all kinde of trees with their seuerall fruits for present vse at the very first beginning and with their seuerall seedes for future propagation and increase O how can we possiblie magnifie the goodnes and bountie of the Lord as wee ought to doe Verilie this one and manifold worke is euery way verie gratious and admirable For as touching the creation of all hearbs plants and trees with their iust stature and ripe fruites and that at one instant or at the most in the space of one dayes groweth wheras naturallie it would as wee haue experience haue required the space of many yeares although all the best helps and furtherances which God hath set in nature bee graunted for the cherishing of trees and manie daies and weekes for the cherishing vp of the least hearbe to the naturall perfection therof O how wonderfull a peece of work is this also And the rather because as yet no raine nor so much as a mist had fallen vpon the earth neither was ther any man to till it as it is expreslie noted Genes chapt 2. verses 5.6 Neither was ther any Sunne or Sun-shine to vegetate and warme them c. Neuertheles in one day and as it were at one instant was the Garden of Eden thaâ— is the most pleasant and excellent garden wherein Adam was placed so soone as hee was created from the verie beginning adorned with all trees and herbs pleasant for sight and wholsome for meat in the which also was the tree of life c as it followeth in the same chapt verses 8.9.10 c with goodly fresh-water springs riuers c. Ps 104.10 and with the siluer vaines of the earth Iob 28.1.2 c. All therfore doth wonderously preach the glorie of God Yea let vs but lay together and consider a few of the least seeds of things if euer wee haue marked them with the interchangeable varietie of them in forme in colour c but specially if we weigh in our mindes the qualities and vertues of them and of the fruites of trees c yea but in one
vnderstand the words of remitting and retaining as they are here spoken of in respect of sinne Answere Sinne which is the transgression of the law of God as hath beene declared before is in the holy scriptures compared to debts the which in strict course of law euery debter standeth bound to satisfie his creditor for or else he forfaiteth the penalty of the obligation how great so euer it be To remit sinne therefore when it is referred to God it is of free grace and mercy to forgiue sinne as if it had neuer beene committed and therewithall to cancell the obligation that is to say to put away the guiltines and to stay the punishment duâ— to the forfaiture for euer On the contrary to retaine sinne is in iustice to hold the obstinate sinner guilty and to enforce the punishment due to the same by vertue of the obligation bearing full strength still to the vtter conuiction and ouerthrow of him by the iust sentence of the Iudge according to the tenure of the obligation howe great so euer the forfaiture be ExplicatioÌ„ This in deede is the meaning of these words of remitting and retaining of sinne which our Sauiour heere speaketh of as it is euident in that as was said sinne is in the holy Scriptures likened to a debt And that it is so the fift petition of the Lords prayer doeth plainly confirme Forgiue vs our debts for so is the Greeke word opheilemata as we also forgiue our debters Tois opheiletais emon Math. 6.12 and Luke 11.4 For euen wee doe forgiue euery one that is indebted to vs panti opheilonti emin Likewise in the parable of the forgiuing of the tenne thousand talents Math. 18.23 c. And in the parable of the two debters whose debts the Creditor forgaue to the one lesse to the other more Luke 7.40.41 c. These debts the Euangelist Math. calleth offences our trespasses immediatly after the Lords prayer chap. 6.14 15. paraptomata Such therefore is the most tender mercie of God our heauenly Father that hee doth most freely as touching our selues euen for our Lord Iesus Christ his sake pardon the sinnes of all that doe truly repent and beleeue the Gospell and setteth vs free both from the guiltines and also from the punishment of our sinnes both temporall and eternall like as a Creditor should free his debtor from his debt by cancelling the obligation as was touched before According to that Coloss 2.13.14 God hath quickned you together with Christ forgiuing you all your trespasses and putting out the handwriting of ordinances that was against vs which was contrarie vnto vs hee euen tooke it out of the way and fastned it vpon the Crosse c. Reade also Romanes 3.24 and chapter 3.4 and Isai 43.21.22.23.24.25 and Iob 34.31 In either of which places both Isai and Elihu doe make it a soueraigne prerogatiue belonging to God alone to take away sinnes and to say I haue pardoned I will not destroy On the contrary such is the perfect iustice of God against euery impenitent and obstinate sinner specially such as despise grace offered by the Gospell and be cruelly bent against their brâ—thren that hee will exact the vttermost farthing at the hands of all such as we read Math. 6.14.15 and ch 18.32.33.34.35 Read also Math. 25. ver 24. c. 30. And this also doth the Lord challenge as proper to himselfe in that he saith oftentimes Vengeance is mine and I will repay Rom. 12.19 Hetherto concerning the meaning of the words of remitting and retaining of sinne But now in the second place insomuch as both the forgiuenes of sinne and also the punishment of sinne belongeth properly to God and he is so minded as it is most meete that he will giue his glory to no other Isai 48.11 Question How may the remitting and the retaining of sinne be ascribed to any mortall man Answere That which our Sauiour Christ promiseth and assureth to his disciples in this behalfe is to be vnderstood only of a ministeriall seruice and not of any absolute power which he minded to giue vnto them ExplicatioÌ„ proofe It must needes be so For otherwise our Sauiour should displace himselfe and set them vpon his throne which for vs once to speake of think were most blasphemous and absurd Neither could it euer come into the thought of our Sauiour so to doe His meaning is therfore onely to assure them that while they shal according to his will and commandement either publikely preach to many or more particularly pronounce to any one whosoeuer hee be that truly repenteth remission of his sinnes whither it be at his first calling or vpon the renuing of his repentance after that he hath by some tentation fallen into any sinne and hath beene reproued censured yea though the occasion should require that he should be excoÌ„municated and cut off from the Church for the same that the sinnes of all such shal be forgiuen them according to the preaching of his Ministers and according to that most gratious promise which he hath made Ezech. 18.23.27.28.29.30.31.32 And 1. Ioh. 1.9 and ch 2.1.2 And on the contrary part the meaning of our Sauiour is that while his disciples executing their office of Apostleship shall according to his will and coÌ„mandement either publikely preach to many or more particularly vpon any speciall occasion pronounce the wrath of God and eternall condemnation against any impenitent and obstinate sinner in a iust course of disciplinarie proceeding censure that they shall accordingly perish and be damned for euer This is no other thing but that which our Sauiour had told the same his chiefe disciples of before this time though they did not then so clearely conceiue consider of it as we read Math. 16 ver 18.19 where our Sauiour spake thus concerning theÌ„ all as appeareth in this place of Iohn though by name to Peter then vpon that special occasion which was giuen by Peter our Sauiour there saying I say also vnto thee that thou art Peter and vpon this rocke Our Sauiour it may be pointing to himselfe as Ioh. 2.19 but assuredly meaning himselfe whoÌ„ Peter in the name of all the rest had professed to be the Christ the Sonne of the liuing God verse 16. I will build my Church saith our Sauiour and the gates of hell shall not ouercome it And I will giue vnto thee the keyes of the Kingdome of heauen and whatsoeuer thou shalt binde vpon earth shall be bound in heauen and whatsoeuer thou shalt loose vpon earth shall be loosed in heauen That is to say the effect shall certainly followe while Peter or any of all the rest as wee haue seene before shall either binde or vnloose open or shut the Kingdome of heauen in such sort as our Sauiour himselfe prescribeth For otherwise as our Sauiour speaketh of himself Reu 3.7 He alone hath the key of Dauid who openeth no man shutteth shutteth no maÌ„ openeth Hee reuerseth all vniust
of leaue and not conteining an absolute commandement because wee doe not reade that Thomas did so much as our Sauiour offered and was â—eady to permit him Neither doth our Sauiour afterward speake of Thomas his touching his hand or his side but onely saith thus Thomas because thou hast seene me thou beleeuest It may be therefore our Sauiour gaue Thomas the grace to be ashamed of himselfe presently vpon the offer and sight of the print of the nailes like as the childe wained from the breast seemeth some long time after to be fond of the mothers bosome and yet when she sheweth it the dugge is ashamed to sucke This I say it may be that Thomas hauing the grace giuen him to consider the diuine manner of our Sauiour his comming among them and his diuine knowledge of his words spoken when our Sauiour as hee knew well was bodily absent was ashamed of himselfe and saw his former errour and rash wayward and fond childishnesse euen by the gentle and gratious rebuke of our Sauiour saying he thou not faithlesse but faithfull And therefore would proceede no further but crieth out as one both professing himselfe ouercome to beleeue as also crauing forgiuenesse and pardon of his former vnbeliefe saying Oh my Lord and my God As though he should haue said what needeth any further proofe I doe acknowledge thee to be my Lord and my God euen thee whom I see and know to be very true man before me But howsoeuer it was whether Thomas did proceede to feele eyther hand or side or neither of them this may certainely well be concluded that he in the vttering of these wordes enlightened with a singular grace to make a most liuely profession of the true christian faith concerning both the Person and also the office of our Sauiour with a particular application of the fruites and benefites of either of them to himselfe in that he beleeueth in him as being his Lord and his God wherein resteth the nature and very esse or being of the true iustifying faith And it is certaine also that whether Thomas proceeded to put his finger into hand or side or no yet it could not be that any touching or handling could haue had this operation had not our Sauiour touched him most effectually with the finger of his most holy Spirit as we haue touched once before All was therefore of the wonderfull grace and mercy of our Sauiour towards this most poore and fraile incredulous and vnbeleeuing Thomas And thus the third fourth and fift branch of the mercy of our Sauiour toward him are lincked together in one to wit the permission rebuke and correction of that grosse errour wherein Thomas had slept securely a whole weeke before Neuerthelesse touching the rebuke let vs more particularly and very carefully obserue that our Sauiour bidding Thomas not to be faithlesse noteth therein the wofull estate of a faithlesse man and in saying but be thou faithfull he sheweth wherein the happinesse of a man consisteth Yea let vs well note that our Sauiour in speaking these words did both cure and remoue the euill and also gaue coÌ„ferred the coÌ„trary grace as it is euideÌ„t by the fourth fifth branch And now finally in the sixth place as it was a singular mercy of our Sauiour to Thomaes to passe by his grosse sinne so gently and patiently as he did he looking onely to the cherishing of that grace which now he had vouchsafed vppoÌ„ him in that he saith Thomas because thou hast seen me thou beleeuest as though he should say thou hast receiued a great mercy in that thy great sin being couered thou hast the gift of faith bestowed vpoÌ„ thee infinitly of more worth then all thy bodily seeing or feeling could haue brought vnto thee as this I say was a great blessing to Thomas as our Sauiour giueth to vnderstand so hee doeth therwithal plainly affirme that it is yet a more blessed thing a more excelleÌ„t obedience of faith for any to beleeue from the bare naked testimony of the word which is the most kindly instrument of faith though they haue not to that end the bodily sight of Christ nor the print of the nailes and speare in his flesh to looke vpon For this knowledge of our Sauiour Christ from the word is the most excellent and pure knowledge as the Apostle Paul giueth to vnderstand 2. Cor. 5.16 And accordingly that faith which resteth it self sheerly vpon the word rightly vnderstood is the faith which is much more pretious then the gold tried in the fire 1. Pet. 1.6 7 8 9. This most pretious faith no doubt but Thomas had and so the rest of the Apostles Yet because it had as it were a more carnall beginning therefore in that respect our Sauiour humbleth theÌ„ all by shewing them the imperfections of their weak feeble faith as it were from the cradle and first swadling bands thereof So then it may iustly be a notable incouragement to vs whosoeuer of vs doe truly beleeue concerning that great blessing which God hath vouchsafed vs in giuing vs this grace to beleeue in our Sauiour Christ at this day though we neuer saw him bodily seeing it is no whit inferiour to their blessing who did so behold him if happily we shall be found truly thankfull dutifull to the Lord God our Sauiour as we ought to be For not only were they blessed Math. 13.16.17 but wee also are blessed as this saying of our Sauiour to Thomas sheweth Yea a thousand fold more blessed are they that neuer saw yet beleeue then they that saw euery day and yet had not the grace to beleeue according to that excellent admonition of our Sauiour Luk 13.24 c. Striue to enter in at the straight gate c. For otherwise as our Sauiour saith there it shall be in vayne for any to alledge and say We haue eaten and drunke in thy presence and thou hast taught in our streetes c. Thus our Sauiour Christ diuideth his blessing in that he professeth himselfe to be not onely a blessing to his Church while hee was bodily present vpon the earth but much rather after his ascension into heauen though he be bodily absent insomuch as from that time hee was and still is more abundantly present by his holy Spirit and the manifold graces thereof According as he had told his disciples before Ioh. cha 16.7 I tell you the truth it is expedient for ye that I goe away for if I goe not away the Comforter will not come vnto you c. These things thus considered and namely that our Sauiour pronounceth those blessed whosoeuer beleeue in him according to all that is written of him in the holy Scriptures though they neuer had the bodily sight either of him or of the print of the nailes and speare in his flesh yea though they neuer saw him either before his resurrection or since It is cleare that they which would extend these words of beleeuing
the proofe of the second point that all religious worship both inward and outward is due to our Sauiour sitting at the right hand of God Which that it is so it may be euident vnto vs from that which we reade Philip. 2.9 10 11. where after that the Apostle hath made a notable description of his exceeding great humiliation hee inferreth this vpon it saying Wherefore also God hath highly exalted him and giuen him a name aboue euery name That at the name of Iesus euery knee should bow both of things in heauen and of things on earth and of things vnder the earth And that euery tongue should confesse that Iesus Christ is the Lord vnto the glory of God the Father Reade aâ—so 1. Tim. â— 21 I charge thee saith the Apostle to Timothie an Euangelist before God and the Lord Iesus Christ and the elect Angells that thou obserue these things without preferring one to another and doe nothing partially He speaketh of such things as doe nearely concerne the diuine worshippe and seruice of God and our Sauiour Christ and the reuerend ordering and performing the duties thereof And againe 2. Epist 4.1 I charge thee therefore before God and before the Lord Iesus Christ c. Reade also Heb. 12.28 29. Wherefore saith the Apostle seeing we receiue a kingdome he speaketh of the kingdome of our Lord Iesus Christ now established from heauen which cannot be shaken let vs haue grace whereby we may so serue God that wee may please him with reuerence and feare For euen our God is a consuming fire And so it is said of our Sauiour Christ that hee shall come at the last day with flaming fire rendering vengeance to them that doe not know God and which doe not obey the Gospel of our Lord Iesus Christ c. To this purpose therefore the propheticall exhortation of the 2. Psal ought to take place among vs yea among the Princes of the earth as wee reade verse 10 c. where after that the Prophet hath shewed how fearefully our Sauiour shall proceede against his enemies yea euen here in this worlde hee earnestly admonisheth and exhorteth those that bee corrigible euen so manie as appertaine to the Lorde that they would bee wise in time and so preuent the perill Be wise now therefore O yee Kings saith he be yee learned O yee Iudges of the earth Serue the Lord in feare and reioyce in trembling Kisse the Sonne that is in all honourable sort declare your selues to be his willing and professed subiectes lest hee be angrie and yee perish in the way to wit before you bring your owne deuises to passe which surely hee will frustrate aboue that you can be aware when his wrath shall sodenly burne or as they translate and as the wordes will well signifie burne neuer so little to shewe the fearefulnesse of his wrath And then hee concludeth the Psalme with this excellent sentence Blessed are all that trust in him The last place which I will alledge to this purpose is Psal 110. verse 3. where the same holy Prophet euen the princely Prophet Dauid deriueth this as an effect from the sitting of our Sauiour in his kingly glory and souerainge power at the right hand of God that his people should bee such as will through the mightie power of his word and by grace of his holy Spirit in the daies of his Gospel stocke in companies and that also with great cheerefulnesse to yeelde all spirituall worshippe and seruice to our God in the name of Iesus Christ our Lord. The Lord saith King Dauid shall send the rodde of thy power that is the scepter of his word and Gospel out of Zion saying Be thou ruler in the middest of thine enemies Thy people shall come to offer willingly in the time of the assembling of thine armie to wit to defend thy Gospel by the sword against the violent aduersaries thereof according to that Psalme 47. verse 9. or rather when they shall come by troopes vnto the places of thy spirituall worshippe to learne to fight thy spirituall battells against their spirituall enemies the worlde the flesh and the Diuell by an allusion to the holy custome of the Iewes resorting by companies to the Temple of the Lord at the solemne feastes of the Lawe according to that Psalme 42. verse 4. and Psalme 84 verse 7. For so the wordes seeme to follow aptly thus in the seemely places of thy holinesse yea euen from the wombe that is so soone as they shall bee spiritually regâ—nerated vnto thee as it were betimes in the morning or at the peepe of the day that is most diligently shall the dew of thy youth that is thy newe borne babes very copiously according to the falling of the dew vpon the earth like to that phrase of speech 2. Sam. 17.12 vsed in that sense though then by Ahitophel to a wicked purpose shall present themselues vnto thee The reason whereof followeth answer rable to that which went before The Lord hath sworne and will not repent Thou art a Priest for euer after the order of Melchisedech And thus wee see that from this Article concerning our Sauiours royall aduancement to bee the onely spirituall King and Prince of his Church that is of all the Saintes of God that all holy and religious worship is due vnto him Now thirdly that all submission and obedience is for his sake and according to this word to be yeelded to all ciuill Magistrates and t all ecclesiasticall Church gouernour as it is euident Rom. 13.1 c. Let euery soule be subiect to the higher powers c. And Matth. 18.15 and verses 18 19. Verily saith our Sauiour I say vnto you Whatsoeuer ye shall binde on earth shall be bound in heauen c. Where out of all question he had respect of that heauenly soueraigntie which he hath now at the right hand of God And fourthly touching generall obedience in the common actions and conuersation of our liues reade Colos 3.1 c. If then yee be risen with Christ saith the Apostle seeke those things which are aboue where Christ sitteth at the right hand of God Set your affections on things which are aboue and not on things which are on the earth For ye are dead your life is hidden with Christ in God When Christ who is our life shal appeare then shal ye also appeare with him in glory Mortifie therfore your meÌ„bers which are on the earth fornication vncleannes c. And 1. Thes 4.1 2. And furthermore saith the Apostle we beseech ye brethren exhort ye in the Lord Iesus that ye increase more more as yee haue receiued of vs how yee ought to walke and to please God For yee know what commandements we gaue you by the Lord Iesus For this is the will of God euen your sanctification and that ye should abstaine from fornication c. If we shall doe thus yea constantly to the end and not be turned away by any afflictions then behold
shew that the spirituall vnion is only by an inward effectuall operatiō in the seueral mēbers not by any infusiō of the essence of the godhead into thē Furthermore by reason that the Church in the generall acception of it is catholike and vniuersall it is said to be inuisible and not a matter of sight seeing it is both in time exceeding any mans age and in place for the present so farre distant touching the particular members as one end of the earth is distant from the other And not onely so but also because touching that part of it which is triumphant it is as far remoued frō the whole earth as the heauens are in height extended and stretched most high aboue it Qu. But is the Church of God here vpon earth no way visible An. Yes if wee speake of the Church in regard of the particular assemblies and congregations of it in such places times and ages as it pleaseth God to make it visible and apparant by such externall notes and markes as hee hath giuen to make it knowne by Explicatiō proofe Question It is true as experience hath proued heretofore as it doth at this day manifestly confirme the same in many congregations and assemblies of people the name of God be infinitely blessed and praised for it But which are those outward markes whereby the Church of God may be thus visibly discerned Answer They are these First the publike profession of the name of Christ in the hearing and obeying of his Gospel preached among them Secondly publike prayer and calling vpon his name Thirdly the open and publike vse and celebration of his Sacraments Finally the right and publike vse and administration of the spirituall censures of that Church discipline which our Sauiour hath commanded Explicatiō proofe They are so indeede For wheresoeuer we or any other shall see these ordinances of our Sauiour Christ in vse according to his word and commandement there are wee to acknowledge the Church of God to be in the seuerall assemblies thereof And we for our parts are to ioyne with them in the same as it is the dutie of all true members of the Church of Christ According to that we reade Acts 2.42 that the Christians once baptized continued in the Apostles doctrine and fellowship and breaking of bread and prayers And therefore is the Church considered after this sort in the particular assemblies and congregations of Christians both Ministers and people thus obedient to Christ in the true profession of his name and exercise of his holy ordinances called the pillar and ground of the truth 1. Tim. 3.15 Therefore I say is it so called because resting staying it selfe wholly vpō our Sauiour Christ his word it doth hold forth the same and defend it both for the sound instruction edification and comfort of it selfe and of those that are yet to be called and also for the euiction and ouerthrow of all contrarie heresies But not for that it hath any power at all to come and command what new doctrines and deuises it list as the Church of Rome presumeth to the snaring of mens consciences and to the aduancement of ambitious Pastors c without the warrant of Gods holy word rightly vnderstoode and interpreted according to that entier harmonie and concent which it hath in and with it selfe And touching the ordinances of our Sauiour before expressed reade Mat. 28. where as wee know well our Sauiour hath commanded his Apostles to teach and baptize yea to teach his Church to obserue all things whatsoeuer he hath cōmanded them Yea all things so as nothing else is to be thrust vpon his Church And answerable to this is that of the Apostle Paul 1. Cor. 11.20.23 where he professeth his conscionable regard of deliuering nothing to the Corinthians which he had not receiued of the Lord. And concerning Church gouernment the censures therof we haue the commandement of our Sauiour Matt. 18.17 Tell the Church And likewise the practise of the Apostles in the Acts of the Apostles according to the same commandement of our Sauiour and that with a most streight charge that it should be continued vntill the appearing of our Lord Iesus Christ 1. Tim. 6.14 Neuerthelesse this must be considered with all that euen in these assemblies which are to be accounted visible Churches of God sometimes in some places these ordinances of our Sauiour Christ are more purely entirely obserued then at other times in some other places as we haue the Church of Iuda Israel for example of old And as we finde it to haue fallen out from time to time euen to this day And therevpon we doe iustly call and account some Churches better reformed then other and these or these more corrupt and declining or at the least more defectiue and wanting then the rest Quest But hath God no Church at all but where these outward notes or markes are visibly to be seene and discerned An. If there be none of them apparant and in vse there can be no visible Church of God to the view of any mortall eye neuerthelesse there may be and oftentimes are in the times and places of greatest corruption or desolation where visible Churches haue been many true though vnknowne members of the inuisible Church of God Explicatiō and proofe It may well be so indeede Like as in the true visible Churches many of them that make an outward profession are no true members of the Church but verie hypocrites though they be externally in the bosome of the Church For as the Apostle Paul saith he is not a Iew which is one outward neither is that Circumcision which is outward in the flesh But he is a Iew which is one within and the circumcision which is of the heart in the spirit not in the letter whose praise is not of men but of God Rom. 2.28 29. So may wee say of baptisme and of the whole profession of christianitie as touching those that make nothing else but a bare outward profession And contrariwise according to that which was answered we may truly say that where there is not any true publike and outward profession of religion yet may there be some true worshippers of God true mēbers of the true and invisible church of God as we may take those daies wherein the Prophet Elijah liued for an example For although he could not comfort himselfe in the beholding of any true visible face of a Church in Israel while wicked King Ahab reigned but thought himselfe to be as one left alone yet God had in secret reserued to himselfe seuen thousand that had not bowed the knee to Baal And Reuel 12.6 the Church is said to flie into the wildernesse where she hath a place prepared of God that she might be fed for a certaine season to the end she might auoid the extremitie of affliction And in the most excellent song of King Salomon shee is compared to the
Gospel which are the seales of all the Articles of our Christian faith And also of the Lords praier which is a principal rule of Christian praier a singular exercise of faith c. Question Which therefore first of all be the Articles of our Christian beliefe as they are in that briefe summe comprised and by the common consent of all true Churches of Christ euen froÌ„ the most incorrupt times coÌ„mended vnto vs Answere I beleeue in God the Father almightie maker of heauen earth And in Iesus Christ his onely sonne our Lord which was conceiued by the holy Ghost c. ExplicatioÌ„ proofe This summe of the doctrine of the Gospel concerning the chiefe Articles of our faith gathered out of the holie scriptures as hath bene said it conteineth an bridgement of the most high diuine mysterie of the nature of God that is to say of the incomprehensible Trinitie of persons in the vnitie of one most absolute perfect spirituall essence or beeing of the Godhead so farre as it is meet for vs to enquire or may be knowne and discerned of vs. And therwithall it setteth out vnto vs fraile creatures and most miserable sinners the free couenant of Gods diuine mercy fauour and grace towards vs. Herewithall also A briefe summe of the doctrine of the holy Gospel contained in the articles of our Beliefe it layeth forth these two things first the causes of our iustification and secondly the fruites or benefits thereof The causes are these first to speake more generally the whole Trinitie of persons Father Sonne and holy Ghost eternally consenting in the vnitie of the Godhead to elect and ordaine vs therevnto But more particularly the Father for orders sake as the efficient cause the Sonne in that hee tooke our nature and therein liued preached wrought miracles fulfilled the righteousnes of the law and at the last died for vs and rose againe c. the materiall cause The holy Ghost in that by the preaching of the Gospell he giueth faith the formall cause The small cause being the euerlasting praise of the same most glorious free grace and mercie of God Now the fruite and benefit of this grace of God towards vs beeing generally comprehended vnder this worde saluation the particulars are partly expressed Communion of Saints in one holy catholike Church forgiuenes of sinnes resurrection of the body and euerlasting life and partly they are to be collected from those that be mentioned as vnspeakable peace of conscience heere yea euen against death and hell it selfe and the immortality of the soule in heauen euen from the very time of our departure out of this life c. This summe of the chiefe Articles of our faith therefore containeth an abridgement of the Historie of all the greatest and most glorious counsels and workes of God and of his most wonderfull benefits towards vs Election Prouidence Creation Adoption Redemption Iustification Sanctification Saluation and Glorification and to these ends and purposes alike abridgement of the incarnation of the sonne of God and therewithall of the vnion of the humane nature with the diuine in one most holy person of a mediator and also of the sufferings of the sonne of God c. all of them as was said before proceeding from the infinite bountie of Gods mercie to vs most vnworthie men Of the which most great counsels and works of God it is worthily written by the Apostle Paul 1. Tim. 3.16 * Omologoumenos Confessedly oâ— by a general acknowledgement to wit of all tâ—â—e Christians Without controuersie great is the mysterie of godlines which is God manifested in the flesh iustified in the Spirit seene of Angels preached vnto the Gentiles beleeued on in the world and receiued vp in glorie Read also Rom 8.29.30 c. Those which God knew before he also predestinated to be made like to the image of his sonne that he might be the first borne among many brethren Moreouer whom he hath predestinated them also he called and whom he called them also he iustified and whom he iustified them also he glorified What shall we then say to these things If God be on our side who can be against vs c. And Ephes 3.8.9.10 c. Euen to me the least of all Saints saith the holy Apostle is this grace giuen that I should preach among the Gentiles the vnsearchable riches of Christ And to make cleare vnto all men what the fellowship of the mysterie is which from the beginning of the world hath beene hid in God who hath created all things by Iesus Christ. c. Of these most high and excellent things we will by the grace of God treat and inquire according to this summe of the Articles of our faith in the order following First of all wee will consider of some speciall ground of holy Scripture whence euery article or point of our faith may be warranted and from whence also the right sence meaning thereof may be interpreted and opened For the word of God contained in the bookes of Canonicall Scripture the which God himselfe hath giuen and authorized for the instruction of his Church it is the onely certaine and vndoubted ground and foundation of faith And therefore also it is our bounden dutie to yeeld it the honour of teaching and confirming euery truth of God from the sacred testimonie and witnesse thereof And thus we read how in matters of faith the Scripture referreth it selfe to the Scripture the latter to the former Luke 24. verses 25.26.27 and verses 44.45.46.47 And before this in the 22. chap ver 37. Reade also Acts chap 26. verse 22. and 1. Corinth 15.1.2.3.4 and 2. Pet 1.19 And verily it were too great sluggish a folly for any to content themselues so with any briefe abridgement that the originall copie wherein is the more full and perfect declaration of all things should be neglected A man will not doe so with his seuerall Deeds and more large writings shewing the conueiances of his landes for any briefe extent or suruey which hee hath taken of them And shall we be more vnwise concerning the grand euidence of our saluation Nay rather as great landed men by how much they see by a short viewe that their possessions are very ample c. they will make the more reckoning of all their auncient Court-rouls or Charters c. So let vs by all meanes prouoke ourselues notwithstanding any other testimony to make our principall and most precious account of the authenticall and diuine records of God And that not onely for the points themselues which concerne our faith but also for the right vnderstanding of them and for all holy circumstances belonging to them For in this respect the holy Scriptures are so necessarie that without them wee should not by the shortnesse of our Creede heare of many points necessarily to bee bee beleeued of vs for our holy instruction and comfort And they that are mentioned could not without the holy
thanksgiuing which he had before acquainted them withall Luke 24.30.35 Moreouer that we are to blesse God in the beholding of the Sunne c the 8. Psalme may teach all that account themselues schollers in the Schoole-house of the holie Ghost And for the renewing of the creatures when we behold them what our duetie is wee may learne from the ordinance of God in the children of Israell their offering of the first fruites to God Read Deut 26.1.2 c. And by the practise of the Church in the song of thankesgiuing for the renewing of the pastures and of the sheepe and of corne by the seasonable showers of heauen while yet they grewe in the fieldes Psalm 65.9 c. And by the example of Hezekiah and his Princes who blessed God for the heapes which they sawe chambred for the maintenance of Gods worship and for the ministers therof 2. Chron 31.8 Finallie that we may ende with the proofe of the beginning of the answer Read Rom chapt 15. verses 12.13.14 and 1. Corin 6.12.13 and chap 7.29.30.31 and Ephes 5.17 c. Be yee not vnwise but vnderstand what the will of the Lord is And be not drunken with wine wherin is excesse but be fulfilled with the Spirit speaking to your selues in Psalmes and hymnes c. Thus then all the creatures and ordinances of God mariage and whatsoeuer doth most affect the senses and the naturall man they must all and euerie of them be so vsed and in the vse so moderated that wee take heede that by the vse of them wee be furthered and not hindered in the holie worship and seruice of God our heauenly Father For otherwise as we haue learned before out of the 1. Epist chap 2. of the Apostle Iohn the loue of the Father cannot remaine with vs. Let this suffice for the duties of faith concerning the comfort of other the visible creatures of God Question LEt vs come to ourselues and see what our Duties are in respect of our owne creation And in the first place what Duties are belonging to the comfort of this that God hath created our bodies to be the Temples of the holie Ghost here in this life and to be partakers of the resurrection of the iust at the last day to euerlasting happines and glorie Answere Insomuch as our bodies beeing in themselues no better then dust from the dust of the earth are neuertheles by the Fatherlie goodnes of God thus highly aduanced it is our most bounden dutie so much the rather to yeelde them whollie and euerie member therof to the seruice of his heauenlie Maiestie And to this end to pray earnestly to God for holie wisedome and vnderstanding according to that wee read Psalme 119. verse 73. Thine hands haue made me and facioned mee giue me vnderstanding therfore that I may learne thy commandements In this respect also are wee verie liuely and sensiblie admonished to consider and acknowledge our owne humane frailtie and for euer to humble our selues vnder the mightie hand of God by whose power alone we line mooue and haue our beeing as the Apostle Paul teacheth vs. Acts 17.28 Explication and proofe It is very true poore soules that wee are the pot-sheard with the pot-sheardes of the earth saith the Prophet Isai ch 45.9 That is one in this respect is no better then another the King is euen as the poore man the strong as the weak c according to that Psal 62.9 The children of men are vanitie yea euen in their best estate Plalm 39.5 And againe Isai chap 40.6 All fleshe is grasse For so great is our humane frailtie euen in our best and most healthfull estate that euerie sixt hower wee are faine to seeke reliefe from other the pore and fraile creatures of God euen such as the earth from whence wee our selues are taken sendeth forth and cherisheth to wit corne fleshe fruites of the trees butter from the kine c. Wee cannot one hower forbeare apparell in the colder season of the yeare And this wee borow from the fleece of the sillie sheep or from the poore sillie worme c. How little a distemper will put vs into a fitte of an ague howe little a thing will offend our queisie stomack who can make his owne heart so much as to pant in his bodie or his pulse to beate in the wrest of his arme Halfe our life time wee passe away in sleeping And if wee want but a little of our ordinarie sleepe our senses are greatly dulled Wee are euer and anone out of tune in one part or other Wee are like the instrument of Musicke which though it be exquisitelie and finelie made yet it must be often newe set c. And within a short time all will be out of frame and hasten to an vtter dissolution till the time of restoring do come according to that excellent description of our bodilie and earthlie frailtie Eccles chapt 12.1.2.3.4.5.6.7.8 c. ch 3.20 and Iob 34.15 Ps 146.3.4 Fraile creatures are wee therefore as was said and so let vs acknowledge our selues and humble our selues vnto the Lord by whose power wee liue c. Hereof we haue Abraham for a notable example Gen 18.27 Read also Iob. 4 19. and 10.9 Psal 103.14 and 2. Corin 5.1 Hence cometh this phrase God raiseth out of the dust 1. Sam 2.8 1. King 16.2 Psalm 113.7 Hence also was the ancient ceremonie of sprinkling dust vpon the head Iob. chapt 2.12 Lament ch 2. verse 10. ch 3.29 The afflicted putteth his mouth in the dust if there may be hope Read also Ezek. 27.30 And Micah 1.10 Roule thy selfe in the dust Now therfore to the end we may finde fauour with God and be supported by his good hand for that short time which wee haue here to liue Let vs vse our members as weapons and seruants to righteousnes according to the excellent instruction of the Apostle Paul Rom 6 13. c. Read also Psalm 24.8.9.10 Singular preparation is to be made to giue intertainment to the Maiestie of so glorious a King And Luk chapter 3 4 5 6. But who is hee that hath not great cause to lament the abuse of his body and of the members thereof so that hee may iustly say I haue looked vppon that with mine eyes which I ought not to haue seene I haue hearkened with mine eares to heare that which I should not haue heard I haue spoken with my mouth such words as I should not haue spoken I haue put forth mine hands to that which I should not haue medled with c. Verilie the more wee boast our selues of the creatures as of apparell c. the more doe wee abase our selues and our owne bodies The more we seeke to delight our selues with delicate fare the more costly medecines and preseruatiues wee vse c by so much the more wee preach our owne frailtie But with no good vse or profit till wee learne thereby to humble our selues and our bodies to the good pleasure and
IEWES Now the word Iesus as we knowe signifieth a Saviour yea and the same concerning the most excellent saluation both of bodies and soules for euer Likewise the word King noteth such a regencie as is aboue all humane power and authoritie as it is further expressed in that else where our Sauiour is intituled The King of Kings for he is such a King as giueth peace and protection against those most troublsome and terrible aduersaries which no wisdome or power of man is able to restraine Moreouer seeing the promise of such a King was made to the Iewes who were by the election of God his grace adoptâ—d to be an onely peculiar people vnto him vntill the time of the calling home and ingrafting of the Gentiles into the prerogatiues of the same kingdome therfore he is called the King of the Iewes howsoeuer they shew themselues at the time of his comming to them most ranck traitors and rebels against him And though the word of Nazareth soundeth somewhat base in comparison of the rest if we looke to the place it selfe which was accounted an obscure place where our Sauiour was meanely brought vp yet if we consider the counsell of God which was that euen from the name of the place of his education hee might be knowne to be his Nazarite set a part in speciall manner to a most excellent seruice as some vnderstand the reason of that denomination or rather that he might be vnderstood to be that branch which is so honourably prophesied of vnder the name of Netsar which the name of the city Nazareth most naturally importeth as hath beene declared before Thus then we see that insomuch as all the words agree to make vp a most honourable title or inscription and all of them are affirmatiuely ascribed to our Sauiour without any indirect insinuation of reproach as the Iewes in their malice would gladly haue had it that therefore it was caried and disposed by the gracious hand and gouernment of God aboue that which Pâ—late intended or vnderstood What therefore was the holy counsell of God herein Verily to declare that howsoeuer the wicked Iewes yea and the wicked Gentiles also Herod and Pontius Pilate himselfe with their souldiers made but a mocke of the kingdome of our Sauiour Yet he in good earnest hath appointed and ordained him to be a king yea and also an high Priest for euer to rule not onely in Sion that is in the Church here belowe but also in the kingdome of heauen and from heauen world without end Yea so as they onely who acknowledge him their King and Prince and Sauiour and accordingly doe beleeue in him loue reuerence honour and serue him shall finde true peace and saluation to their soules But the rest shall be confounded for euer yea both Kings and Kingdomes of people whosoeuer will not submit themselues vnto him For as it is in the 2. Psal he shall breake them in peeces not with a reed as they mocked him but with an yron barre or scepter which God himselfe hath put into his hand euen in that hee is the sonne of man though most vilely esteemed and abused of men This doth the Lord giue plainly to vnderstand by a solemne proclamation as it were to the whole world Iewes Grecians and Romans by this title lifted vp ouer the head of our Sauiour in these most catholike and vniuersall languages Accordingly also as the world hath had further experience of this purpose of Gods counsell euen by the execution of it in causing his Gospell to be euery where published both by preaching and writing not onely in these principall languages but also in many others Pilates inscription or title is therefore to be vnderstood of vs as a glorious ensigne from the Lord of that imperiall triumph whereof the Apostle Paul writeth 2.14 15. And putting out the hand writing of ordinances that was against vs which was contrarie to vs he euen took it out of the way and fastened it vpon the crosse He hath spoiled principalities and powers and hath made a shewe of them openly and hath triumphed ouer them in the same crosse Of the which triumph there are diuers other declarations and effects both in the hearts of men also in many other insensible creatures such as are the conuersion of the thiefe the darkening of the Sunne the renting of the vaile the quaking of the earth the opening of the graues and the astonishmeÌ„t of the people of the which we shall haue occasion to consider more fully hereafter To this king therefore let vs runne euen to the name of our Sauiour thus published as it were from heauen that wee may finde it as a strong tower whereby wee may be exalted according to that we reade Prou 18.10 when the wicked shall fall in their resistance and rebellion against him according to that which our Sauiour himselfe hath threatned Mat 21.44 And thus it is to our singular instruction and comfort as was touched before that God hath armed vs by this excellent title set vp ouer our Sauiour against all that followeth concerning that stumbling and offence or imputation of follie to the Gospell which otherwise would arise from the blinde pride and waywardnesse of mans nature as we haue both the stubborne Iewes and also the high conceited Gentiles for notable and fearefull examples Yea on the contrarie it is a most effectuall inducement vnto vs to conceiue reuerendly and honourably of that which seemeth most base in any part of the sufferings of our Sauiour while we carrie this alwaies in our minds that he which suffereth is our glorious king and Sauiour and that euen by the meanes of his most base sufferings he doth deliuer and saue vs most graciously for euer and therefore also to loue and reuerence him the more dearely and dutifully Hetherto of the first part of the holy storie concerning the execution of that sentence of condemnation which Pilate gaue against our Sauiour so farre as appertaineth to his leading away from the place of iudgement to the place of crucifying together with the things which most likely were done before he was fastened to the crosse NOw let vs come to the second part of the execution of the same sentence of iudgement that is to the fastening of him to the crosse and to those things which doe as most immediate neare circumstances both former and latter appertaine vnto the same But first let vs heare the wordes of the holy storie it selfe namely from the Euangelist Luke ch 23. verse 33 and the former part of the 34. Question What are the wordes of the Euangelist Answer 33. And when they were come to the place which is called Caluarie then saith the holy Euangelist they crucified him and the euill doers on at the right hand and the other at the left Explication 34. Then said Iesus Father forgiue them for they know not what they doe In these words as was said we haue both the matter it selfe
ground in the word of God and therefore to abstaine from all curious speculations beside As for example it were in the present case a vaine thing for any of vs to busie our selues to know who those men were that our Sauiour raised vp at this his owne resurrection and who they were to whom they appeared and what their communication behauiour was c. Neuerthelesse insomuch as the end why our Sauiour Christ did raise vp the bodies of these Saints is of it selfe euident namely to declare the mighty effect and most blessed fruite of his Resurrection vnto his Church which is that by him all the faithfull shall at the last day rise againe to euerlasting life neuer to die any more it seemeth that we may not without good reason conceiue that they died not againe but that they are receiued vp into heauen as a fruite of our Sauiours Ascension thither on the Church of Gods behalfe like as their resurrection was a fruite of his Resurrection as was said euen now But it is not meete that we should be ouer stiffe or contentious in it no more then wee ought to be concerning the bodies of Henoch or Elijah though it is most likely that they were taken vp bodily into heauen The iudgement of M. Caluin is worthy to be respected of vs in that he writeth concerning this point in his Harmonie thus Sicuti non facilis est nec prompta solutio ita anxié laborare nihil attinet in re cognitu non necessaria Diu in hominum coetu fuisse versatos verisimile non est quia tantum ad breue tempus conspici oportuit vt in illo speculo vel imagine manifesta esset Christi virtus Quum autem Deus apud viuos spem celestis vitae confirmare voluerit in illorum persona nihil absurdi erit si dicamus eos hoc officio defunctos iteruÌ„ quieuisse in suis sepulchris Veri similius tamen est vitam qua donati sunt non fuisse deinae illis ademptam Nam si mortalis fuisset solidae resurrectionis documentum esse non poterat That is As the dissoluing of the doubt is not easie or readie at hand so there is no neede to trouble our selues much about it seeing it is a matter not necessary to bee knowne That they continued long among men it is not very like for it was enough that they were seene for a short time to the end that the power of Christ might in that glasse as it were bee represented and made manifest vnto them And insomuch as it was the pleasure of GOD in their person to confirme vnto the liuing the hope of the heauenly life it shall not bee vnreasonable to say that they rested againe in their graues after they had performed this dutie Neuerthelesse it is more likely that the life where-with they were indued was not afterward taken away from them For if it had beene subiect againe to death it could not haue beene a through proofe of the resurrection To the which resolution Master Beza doth easily condescend where hee writeth thus Qui ante ipsum per ipsum ex miraculo suscitati sunt iterum morituri suscitati sunt quum tamen huius miraculi finis sit vt sciamus hos fuisse suscitatos testes virtutis resurrectionis Iesu Christi in aeternam felicitatem futuros Hom. 34. in Hist. Passionis Sect. 4. That is They which haue beene miraculously raised vp before him and by him were raised vp to die againe but the scope of this miracle is to let vs know that these were raised vp to set forth the power of the resurrection of Iesus Christ touching endlesse happinesse And Master Perkins in his exposition vpon this Article It may be demanded saith hee what became of the Saintes that rose againe after Christs resurrection Answ Some thinke they died againe but seeing they rose for this end to manifest the quickening vertue of Christs resurrection it is like that they were also glorified with Christ and ascended with him to heauen This is the iudgement of those good and faithfull seruants of God But some man may say If it be not a matter of faith but left as vncertaine by the holy Euangelist what mattereth it that any should be carefull to say any thing at all this way or that way of it I answer that it is a good duty and a worthy fruit of faith in matters doubtfull and yet of good vse to interpret them most nearely according to the proportion of faith and yet so as to determine without preiudicing of those who without contentiousnesse and without preiudice against any Article of faith doe differ in iudgement from vs. Touching other things conteined in this text they are more questionlesse and very certaine First that the bodies of the Saintes onely that is of those that died the faithfull seruantes of God were raised againe and that also to certifie the faithfull liuing that Christ was risen and that the raising vp of the bodies of these Saints should be likewise as a pledge of the resurrection of all the faithfull to euerlasting life at the end of the world Secondly that their soules returned euery one to their owne bodie from that place of rest where they were preserued among the soules of all other the faithfull departed Whence also the being or existence and immortality of the soule though seperated from the body may bee confirmed And thirdly it is certaine that these Saints did not appeare after the manner of Ghosts without any true bodies but they appeared verily and indeede in their owne true and naturall bodies which God restored to them againe And finally where it is demanded why in this our text the Citie of Ierusalem being most bloody and wicked yea though there had beene no other sinne among them but this of putting our Sauiour to death iâ— for all that called the holy Citie I answer that the holy Euangelist calleth it so first and principally in respect of Gods sanctification dedication of it from the beginning to himselfe to be a most holy Citie therfore plâ—ced his holy Temple in it though they had now long since miserably polluted defiled both it and the Temple by their sinneâ— And secondly he calleth it so The causes why hee was to rise againe because there were in it remaining stil a remnant of the holy seruants of God both of men and women Thirdly it is called holy because God minded to reare vp a spirituall Temple and Church vnto our Lord Iesus Christ in the midst of it by the Apostles preaching that from thence euen out of the Sion of God might the Gospel bee carried vnto the ends of the earth Psalm 110.3 Isai 2.3 Mich. 4.2 Luke 24.46.49 Thus farre of the manner of the resurrection of our Sauiour THe reasons or causes why the same our Sauiour did rise againe they are next to be considered of vs. Question Which are they Answer First the prophecies of
Iewe and Gentile and that not onely by his owne most holy ministerie but also by the ministerie of his seruants In the 53. cha he prophesieth of his sufferings euen as if he had seene them inflicted vpon him before his eyes And with the same hee doth most sweetly lay before vs and to the view of the eye of our faith what should be and so still are the mighty and effectuall fruites therof to our eternall comfort And in the same chapter he speaketh of the miracles which our Sauiour should work as the Euangelist Matthew doth interpret the meaning of the holy Ghost speaking by his seruant the Prophet ch 8. verses 16.17.18 The which thing also he doth before ch 35.5.6 And beside all this he doth in that 53. chap. foretell the buriall of our Sauiour as it is euident in the 9. verse of the chapter In the 55. ch verse 3. he prophesieth of his resurrection and therein of his preuailing against death to the end he might performe to his Church the fruit and blessing of Gods most gratious couenant The which he could not haue done if he had perished by death as this part of his prophesie is interpreted by the Apostle Paul Act. 13.34 And chap. 61. verse 8. c. Isaiah prophesieth againe of the preaching of our Sauiour and what shall be the singular fruit thereof The which his holy prophesie was performed in part as our Sauiour himselfe certifieth vs at such time as he preached at Nazareth Luk. 4.16 c. His prophesies are many more concerning our Sauiour as euery where is to be read in his booke of his prophesies euen as they haue beene of ancient time compiled and laid together that is euen from the time that it pleased God to publish them to his Church by his holy ministery in the daies of the raigne of Vzziah Iotham Ahas and Hezekiah Kings of Iudah But these shall suffice for our present purpose We haste to the rest The Prophet Ieremiah prophesieth likewise Ieremiah of what family our Sauiour Christ should take mans nature and of that iustification and saluation which should come by him ch 23.5.6 and ch 33.15 The Prophet Ezekiel prophesieth Ezekiel that the Kingdome shall be taken out of the hands of vsurpers and giuen to our Sauiour Christ as of right belonging to him chap. 21. verses 26 27. Moreouer all the visions of Ezekiel from the 40. ch to the end of the booke of his prophesies they are typicall adumbrations or shadowings forth of the excellencie of the kingdome and gouernment of our Sauiour Christ by an allegorical allusion to the Land Temple ceremonies Lawes Common-wealth c. of the Iewes The Prophet Daniel in the 9. ch ver 24. c. he foretelleth the death of our Sauiour yea the yeare of his death and the time of the yeare if we mark well that computation which the Angel of God numbred and deliuered vnto him Hosea prophesieth of the victory of our Sauiour ouer our last enemies death and the graue Hosea chapter 13 verse 14. Yea so that we in him shall likewise ouercome for euer 1. Cor. 15.54 c. Ioel. Ioel prophesieth of the extraordinarie gifts of the holy Ghost which God would giue to his Church immediatly after the ascension of our Sauiour vp into heauen ch 2.28 c. and Act. 2. verses 14.15.16.17 c. And Ioel againe chap. 3.16 c. Amos. Amos foretelleth the calling of the Gentiles as a fruit of the ascension of our Sauiour Christ and of the preaching of his Gospell chap. 9.11 and Act. 15. verses 15.16.17 Obadiah Obadiah likewise doth prophesie of the calling of the Gentiles and of the covniting and conioyning of them with the Iewes to be one Church vnto our Sauiour Christ verse 17. c. to the end Ionah Ionah was a propheticall type of the buriall and resurrection of our Sauiour in that he was three dayes and three nights in the belly of the Whale as our Sauiour himselfe sheweth Math. 12.39.40 and chap. 16.4 Micah Micah prophesieth of the place of our Sauiours birth and therewithall of his kingdome and of his eternall Dietie assuming vnto it the humane nature chap. 5.1.2 Nahum Nahum prophesieth that the Lord should returne with the excellencie of Iacob that is with our Sauiour Christ the Sonne of God on the behalfe of his Church against the Assirians as Iunius interpreteth posteriori Bib editione cha 2. verse 2. Habbakuk Habbakuk setteth down the excellent doctrine of our iustification by faith in Christ chap. 2.4 as the Apostle Paule doth interpret those words of the Prophet Rom. 1.17 and againe Gal. 3.11 and Heb. 10.38 The iust shall liue by faith Zephaniah Zephaniah prophesieth of the calling of the Gentiles and of the sanctifying gifts and graces of the Spirit which should be giuen them through the grace of our Sauiour Christ and by his Gospell to wit faith and repentance with forgiuenes of sinnes and euerlasting life Haggai How the Prophet Haggai prophesied of our Sauiour we haue partly seene before in that the second Temple should be made more glorious then the former by the comming of him being the Lord of glory into it and by his preaching in it c. Moreouer hee prophesieth of the mighty power of the Gospel in the conuersion of the Gentiles to God vnder these significant speeches of shaking the heauen and the earth And that the kingdome of our Sauiour shall ouerthrow all the kingdomes of the heathen chap. 2. verses 3.4.5.6.7 8. And verses 22.23 And all this vnder the name and person of Zerubbabel a Prince of Iudah one of the Ancestors of our Sauiour who was also by the appointment of God a type and figure of him Zechariah Zechariah in the first chap. of his holy Prophesie ver 8. c. he sheweth that in a vision our Sauiour Christ represented himselfe vnto him in the forme of a man and as an Angel of the Lord to whom other Angels doe serue for the helpe of the Church against the aduersaries thereof And in the same chap. he sheweth further that this chiefe Angel is a mediator vnto God for mercy in the behalfe of his Church In the 2. ch he telleth vs that he had another vision wherin this Angel informed him by another Angel that the Gentiles should be called to be one Church with the Iewes in the faith of the Gospel In the third chapter he saw in another vision the same Angell euen our Sauiour in the likenes of an Angell rebuking Sathan for hindering the peace and prosperitie of the Church And he sheweth also that hee vsed the ministerie of the other Angelles his seruaunts to further the prospâ—â—itie thereof Yea the Prophet sheweth that this Angell assured Iehoshua the high Priest The proofe of his resurrection by his first appearance all that should faithfully serue God in the ministery of his holy ordinances that the Lord would giue
such as are the wolfe the lion or such like either by night or by day and to doe all other things necessary and meete for the preseruation of them to the vttermost of their skill and power to their Masters aduantage and profite ExplicatioÌ„ It is true as may be plentifully seene in the holy scriptures in the stories whereof much is written of these kinde of sheepheards and of that singular care watchfulnesse painfulnesse wisedome and many other pastorall vertues which they haue vsed this way And the rather because the holy Patriarks of the Israelites the peculiar people and flocke of God were partly sheepheards to the behoofe of others and partly owners of flockes themselues So we reade of Abraham and Lot of Isaac and Iaakob and of his sonnes Of whom Iaakob is described for the most wise and painfull in this kinde first as a seruant to his vnkinde vnkle Laban and afterward for himselfe as we may see briefly by one or two testimonies that we stay not ouer long in this discourse namely Gen. 31.38 42. This twentie yeares saith Iaakob to his vnkle I haue beene with thee thine owes and thy goates haue not cast their young and the rammes of thy flocke haue I not eaten Whatsoeuer was torne of beasts I broght it not vnto thee but I made it good my selfe of my hand diddest thou require it were it stollen by day or stolen by night I was in the day consumed with heate and with frost in the night and my sleepe departed from mine eyes Thus haue I beene twentie yeares in thine house and serued thee fourteene yeeres for thy two daughters and sixe yeares for thy sheepe and thou hast changed my wages ten times Except the God of my Father the God of Abraham and the feare of Isaac had beene with mee surely thou hadst sent me away now emptie but God beheld my tribulation and the labour of mine hands and rebuked thee yester night Thus much for a proofe of the painfulnesse of Iaakob And touching his wisedome and discretion in the ordering of his cattell reade chap. 33. verses 13 14. where Iaakob answereth his brother Esau thus My Lord knoweth that the children are tender and the ewes and kine are with young vnder my hand and if they should ouer-driue them one day all the flocke would die Let now my Lord goe before his seruant and I will driue softly according to the pase of the cattell which is before me c. Moses and Aaron were sheepheards also Moses to Iethro his father in law Exod. 3.1 And Aaron among his owne people For their trade in Egypt as well as before was to keepe sheepe Gen. 46.32.34 and Exod. 10.24.26 and ch 12.31 32. But afterward God made both Moses and Aaron sheepheards and leaders of his people as Psal 77.20 Thou diddest leade thy people like sheepe by the hand of Moses and Aaron Likewise Dauid in his youth kept his fathers sheepe and was strengthened of God to kill both a Lion and a Beare in the defence of his flocke 1 Sam. 17.34.36 And afterward God set him vp to be a sheepeheard of his people according to that which we reade 2. Sam. chap. 5. verse 2. and Psal 78. vers 70.72 He chose Dauid also his seruant and tooke him from the sheepefoldes Euen from behinde the ewes with young brought hee him to feede his people in Iaakob and his inheritance in Israel So hee fed them according to the simplicitie of his heart and guided them by the direction of his hands That is he gouerned them most wisely For the hand doeth vsually note administration or gouernment as the like speech sheweth in the end of the former Psalme repeated euen now and is to be obserued in many other places Moreouer Luke chap. 2.8 it is said of the sheepheards to whom the Angells â—ppeared at the birth of our Sauiour that they were in the field keeping watch by night because of their flocke Hence it is I meane from such singular examples of wise painefull and euery way excellent sheepheards in that kinde that it hath pleased God in his diuine wisedome to call all sorts of Gouernours whose ministery ought to be by his ordinance to rule and gouerne his people wisely and faithfully whether ciuill Princes and Rulers or Ecclesiasticall Gouernours and guides by the name of sheepheards As Isaiah 44.28 The Lord saith to Cyrus thou art my sheepheard c. and 2. Sam. 24.17 O saith Dauid I haue sinned c. but these sheepe what haue they done though most what God giueth this name to those that haue the care of soules most properly and most immediately committed vnto them and accordingly the dispensation of the holy things of God word and sacraments prayer c. In which respect the name of a Pastor is more restrictiuely appropriated vnto Ministers of the word in the new Testament And as touching the prophesies of the old Testament they doe in this behalfe specially concerne the spirituall gouernment of our Sauiour Christ Now therefore in a certaine proportion whatsoeuer duties together with the wise carefull and diligent performance of them are requisite and necessarie for the spirituall guiding and directing of mens soules to the glory of God and to the benefit and saluation of his people all are comprehended vnder this word of Feeding Question Which may these duties be Answer Publikely they are in preaching of the word and Gospel of our Lord Iesus Christ prayer administration of the sacraments and spirituall censures of the Church all as may stand best with the publike welfare of the Churches or Congregations according to the ordinance of Christ himselfe the chiefe sheepheard of the whole flocke Priuately priuate and particular instructions prayers admonitions rebukes or comforts as the necessitie of euerie member of the Church and Congregation requireth either in sicknesse or in health and as may best further them both to inioy the benefite of the publike ministery here in this life so long as they liue and also to attaine to the kingdome of heauen for euer after they are dead ExplicatioÌ„ It is very true All these are the duties of the Ministers of the word whether Apostles Prophets or Euangelists for their time or those that ordinarily beare the names of Bishops Pastors and Teachers to the end of the world Of the which duties wee cannot stand to treat particularly at this time saue onely so farre as wee may perceiue that they are all comprehended vnder this word of Feeding To this purpose we may not vnfitly obserue that the Euangelist in reporting the intent of our Sauiour doth not onely in the first place vse the word bosco which is of more strict significatioÌ„ coÌ„cerning bodily food or as we may say the prouision allowance of fodder for cattel but also in the second third repetition he vseth the word poimaino which is more generally applied in the Greeke language to all care and wise skill of ruling and gouerning of
God both in word and deede And chap 12.35.36 Yet a litle while is the light with you walke while ye haue the light lest darkenes come vpon you for he that walketh in darkenes knoweth not whether he goeth While ye haue the light beleeue in the light that ye may be the children of the light And Iohn 14.6 I am the way and the truth and the life No man commeth vnto the father but by me Thus by this generall metaphor of the light our Sauiour Christ which is the onely true sunne of righteousnes as the Prophet Malachie calleth him is both for doctrine in the most cleare reuelation thereof and for example of life in paterning out the same doctrine a most perfect load-starre for vs all to looke vnto And more particularly read Iohn 13.12.13.14.15.16 where after that our Sauiour had washed his Disciples feete he doth from his owne example teach them true loue and humilitie two speciall grounds of godlines And therefore he saith expressely I haue giuen you an example that ye should doe euen as I haue done to you Verily verily I say vnto you The seruant is not greater then his maister neither the Embassadour greater then he that sent him If yee knowe these things happie are yee if yee doe them And chap 15.9 10.11.12 As the Father hath loued me so haue I loued you continue ye in my loue If ye shal keepe my commandements ye shall abide in my loue as I haue kept my Fathers commandements and abide in his loue These things haue I spoken vnto you that my ioy might remaine in you and that your ioy might be full This is my commandement that ye loue one an other as I haue loued you But it must in no wise be neglected that as you answer our Sauiour must be imitated and followed onely according to the duties of our seuerall places and callings wherein God hath placed vs and in the common duties of Christianitie wherein our Sauiour hath gone before vs in most perfect care and conscience of obedience to euery commandement of the lawe of God For otherwise the calling of our Sauiour Christ in that he was annointed to be the redeemer iustifier sanctifier and euerlasting Sauiour of the Church of God it was so peculiar and proper vnto him that no creature neither angel or man can followe him in one steppe thereof God hath made him alone to be wisedome righteousnes holines and redemption vnto vs 1. Cor 1.30 Neither is there any other name either in heauen or in earth whereby we may be saued Act 4.12 In this respect he alone both might and could by his diuine power worke the workes of God And although the Apostles whom he ordained to be the most immediate and neare followers of him in the ministration of his diuine workes yea so as our Sauiour promised that they should doe greater workes then he did Iohn 14.12 yet they did them not in their owne name or by their owne power as they doe confesse Act 3.12.16 but onely as the instruments and seruants of Christ appointed by himselfe and enabled by the power of faith therevnto For as touching those that without the calling of our Sauiour presumed to attempt such miraculous workes as they wrought they found by miserable experience how vaine their attempt was as we reade Act 19.13.14.15.16 To the end therefore we may be true imitators of our Sauiour Christ euery one of vs and principally the ministers of the word and Gospell of Christ must look diligently to the duties of their seueral callings that so they in their places may shine as lights to the rest and that all Christians after their example may walke as children of the light euery one following other so farre as any doe folloâ—e our Sauiour Christ according to that of the holy Apostle alledged a while since Be ye followers of me as I am of Christ The reason thereof is for that though there be many examples of godlines recorded in the holy Scriptures and many also to be seene in the Church of God from time to time yet there be very few nay rather none at all wherein there be not some great sinnes and blemishes in their liues wherein they ought to be shunned and not followed And therefore we are alwaies to haue a principall regard to the example of all examples euen our Lord Iesus Christ who alone as was noted in the beginning is the onely cleare perfect light both for doctrine and life through the whole course thereof in euery age and condition of the same both publikely and priuatly vnder his parents and otherwise as hath beene declared before Now secondly as touching our imitating and following of our Sauiour Christ in the patient and meeke induring of the crosse that is of euery kind of affliction while we walke in his holy waies though not to such endes as our Sauiour suffered in that he was a mediator betwixt God and vs to make satisfaction for our sins c. yet to declare the truth both of our obedieÌ„ce to God also of our loue to our Sauiour his Church we read first the instruction and incouragement of our Sa himself herevnto Mat 11.28.29 Come vnto me all ye that are weary laden and I wil ease you Take my yoak on you and learne of me in that I am meeke and lowly in heart to wit in bearing affliction from the hand of God and ye shall find rest vnto your soules For my yoake is easie and my burden is light to wit that measure of affliction which God will lay vpon you while ye humble your selues vnto him through faith in my name it shall not bee aboue that strength which he wil giue you And Ioh 15.18 c. If the world hate you ye know it hated me before you c. The seruant is not greater then his maister c Read the place mark the sundry notable reasons which our Sauiour alledgeth to harten and incourage vs ro indure afflictions for his sake as hath bin heretofore declared vnto you from the same words of our Sauiour Call to mind also that which was rehearsed before concerning their vnworthines to haue any part in Christ whosoeuer loue him not more then their outward peace or worldly wealth or very naturall life it selfe And that wee are to followe our Sauiour Christ in his sufferings on the behalfe of his Church for that loue we beare to the brethren in desire of confirming them in the faith of the truth euen by our sufferings for it and that euen to the death if need should so require Read Philip 2.17.18 Yea saith the Apostle Paul and though I be offered vp vpon the sacrifice and seruice of your faith I am glad and reioyce with you all For the same cause also be ye glad and reioyce with me And Collos 1.24 Now reioyce I in my sufferings for you and fulfill the rest of the afflictions of Christ in my flesh for his
and man when he is some time in the holy Scriptures said to haue descended from heauen before as well as to be now ascended vp into heauen Iohn 3 13 Eph. 4 9.10 For this is spoken by that trope or figure of speech which Diuines call the Communion of Proprieties that is when by reason of the two natures vnited in one person that is communicated to one nature which is proper to the other or that to both which is properly agreeing onely to one of them Thus therefore to speake properly the God-head either in the holy Trinitie or in the person of our Sauiour Christ the mediatour can neither ascend nor descend But the humanitie of our Sauiour Christ and namely his body which is most properly and sensibly apt to change the place did according to the most proprietie of speech that may be ascend vp from the earth into heauen Yea so that as when it was here belowon the earth it was not in heaueÌ„ nor in anymore places but one on the earth at one the same time according to the speech of the Angel Luke 23.26 He is not here but is risen so now being in heauen it is not one the earth according as our Sauiour himselfe had told his Disciples before Mat 26 11. yee haue the poore alwaies with yee but me yee shall not haue alwaies And according to the saying of the Angels in the first of the Acts. And of the Apostle Peter cha 3 21. whom the heauens must containe vntill the time that all things be restored c. The heauen which our Sauiour is ascended into is not the aierie region which is sometime called by the name of heauen namely when the Scriptures speake of the fowles of heauen or of the cloudes of heauen neither is it any vpper region or that which is vsually called the firmament euen to the highest that we see in which respect the starres are called the starres of heauen but it is that which is aboue all that spreading which wee see euen that which the Apostle Paul calleth the third heauen 2. Cor 12.2 That is to say It is neither the neither part of the aier nor any vpper part of that which wee see but it is a third aboue them inuisible vnto vs and as he saith Eph 4 10. farre aboue all these visible heauens The which also are called oftentime in the olde Testament The heauens of heauens Deut 10.14 1. King 8.27 Psal 148.4 that is the most high heauens Psal 68 33. The which heauens are called also the holy pallace of the Lord where his throne is and his sanctuarie c. Psal 14.4 and Micah 1 2. his holy Temple Read also Psal 113.4 The Lord is high aboue all nations and his glory aboue the heauens To this place of glory is our Lord Iesus Christ ascended euen to the right hand of the throne of God Heb 12.2 insomuch as such an high Priest it became vs to haue as should be made higher then the heauens as wee read in the same Epistle chap 7 26 Read also chap 4 14 chap 6 19 20 And thus we may perceiue the true meaning of this Article and what proofs we haue to warrant and confirme the same vnto vs. It is the more diligently to be marked of vs because by the right vnderstanding and beliefe of it wee shall by the grace of God be easily freed from very grosse errours and heresies contrary to the true Christian faith wherewith the world hath beene misled in the Antichristian Church of Rome by the space of some three or foure hundreth yeares in the opinion of transubstantiation in the Sacrament of the Lords Supper The Comforts and otherwise in the report of some bodily appearance of our Sauiour vpon earth since his ascension yea and by some other not able all at once to cast away that â—euen of transubstantiation out of their hearts haue of latter yeares fancied a consubstantiation in the same Sacrament But all in vaine as this Article rightly vnderstood and beleeued as was faide will easily shew For so much as this is most certaine that our Sauiour Christ did ascend vp into heauen really substantiaâ—ly visibly locally bodily and in his humane nature totally and that with a determinate minde and purpose there to continue till the ende of the world for it is affirmed expressely that hee went away hence Iohn 14 2. that hee left this world chap 16 28. that hee was carried vpward into heauen Luke 24.51 And that the heauens must containe him Acts 3. it is of as great certaintie that since the time of his ascension he neither hath bin is or will be bodily present with his Church in or out of the Sacrament but onely by his diuine spirit though in more gracious and speciall manner both by his word and by his Sacrament then euer he was in former times or by any other meanes besides before this his ascension vp into heauen not by descending bodily downe to the faithfull but by sending his holy spirit into them and by causing their hearts by faith to ascend more liuely and spiritually vp vnto him And as for this Popish transubstantiation and the other like errour of consubstantiation so neare of kinde vnto it as the Church hath well wanted that absurd conclusion by the space of more then twelue hundreth of yeares after the ascension of our Sauiour vntill the Laterance councill held vnder Pope Innocentius the third anno Domini 121 5 and this other till three or fourescore yeares since so may we iustly cast them away at this day and looke vp to our Sauiour Christ and apprehend him and long after him onely spiritually and by faith vnto the time of his promised comming againe at the ende of the world as all true beleeuers not misled in this point haue alwaies done Hetherto of the meaning of this Article THe promise is next to be inquired into Question Haue we any promise that our Sauiour Christ is ascended vp into heauen for our benefit Answer The generally promise that God hath made to giue our Sauiour to the benefite and saluation of his Church may well be an assured confirmation vnto vs that as hee was conceiued borne dyed and rose againe for vs so that hee hath on our behalfe and for our further benefite ascended vp into heauen But beside the generall promise of God wee haue the particular promise and warrant of our Sauiour himselfe We haue so indeede as will be manifest by the opening of the benefites and comforts thereof which come now in the next place to be considered of vs. LEt vs therefore forth with come vnto them Question Which may they be Answer First and formost it is a benefit of singular comfort that our Sauiour Christ immediately before his ascension so soone as he had made his will fully knowen to his Apostles touching the matters and ordinances of his kingdome to the behoofe of his whole Church he did to the
same end blesse the same his Apostles and leaue his blessing behind him to the effecting of his good will and pleasure for the calling sanctification and saluation of his whole Church to the end of the world ExplicatioÌ„ This questionles must needes be esteemed a singular comfort And the rather if as was noted partly before and may well be called to minde here againe that the blessing of our Sauiour Christ is infinitly to be preferred before the pronouncing of blessing by any other either holy Priest of the Lawe or most faithfull minister of the blessed Gospell For as the one did blesse so doth the other that is onely by way of intreatie from God as his Ministers though in speciall maÌ„ner aboue the priuate mans blessing whether Parent or any other seeing God hath made a speciall promise of blessing in this behalfe as we haue seene before But our Sauiour Christ blessed not onely as a minister of the word or rather as a Mediator of the euerlasting couenant of God intreating itâ— from him but euen as a selfe commander hauing equall power with God to conferre all grace and blessing whatsoeuer He doth not therefore blesse as Aaron blessed Israel but rather as Melchisedek blessed Abraham in whose loynes was Aaron yea rather as God to bee blessed for euer did blesse Melchisedek himselfe And thus it is euident that we are to account it a speciall benefite not onely to the Apostles but euen to our selues being as it were in their loynes touching the spirituall propagation of the Church by them insomuch as being in the action of blessingâ— he went into heauen giuing thereby no doubt to vnderstand that hee minded euen from thence to blesse out of the heauenly Sion euen from that sanctuarie and Tabernacle which the Lord God himselfe pight and not man Heb 8.2 ch 9 11.12 Let vs therefore haue his blessing in most high and singular estimation Iaakob as we know so greatly esteemed to be blessed of his Father before he should dye that by all meanes he laboured to obtaine it Yea profane Esau after he had lost the blessing of his father laboured importunately to recouer it What thankes therefore infinitely much more ought wee to render to our Lord Iesus Christ the euerlasting Father of blessing to his Church In whom and by whom all the nations of the earth are blessed Isai 9.6 Yea for that he hath so preuented vs with his blessing that wee neede not seeke it by vnlawfull meanes as Rebecka and Iaakob did the blessing of his Father Isaak Neither neede wee feare any contrarie curse according to that Number ch 23. verse 23. There is no sorcerie against Iaakob For who can curse when God hath blessed c. Read also Gen 12.3 Question But what comfortable benefite haue wee also by the ascension of our Sauiour Christ Answer As it it aâ—â— higher degree of the exaltation of our Sauiour Christ in our humane nature then was his resurrection from the dead so it it a further confirmation and assurance vnto vs that we are perfectly iustified in the sight of God by him ExplicatioÌ„ The reason is very cleare For insomuch as it is truly said that if our Sauiour had not fully satisfied the iustice of God for our sinnes insomuch as hee had made himselfe sinne for vs by taking vpon him the guiltines and offences of vs and all the elect hee could neuer haue risen againe from the dead as a conquerour of death which is the iust stipend or wages of sinne for euer Rom 6 in the end of the chapter much lesse may we say could he haue beene admitted to ascend vp into heauen But now that we knowe hee is not onely risen from the dead but is also ascended vp to the liuing God appearing there on our behalfe as wee shall haue further occasion to obserue in the next Article we may iustly reason from hence by way of amplification that it is now much more manifest by the ascension of our Sauiour into heauen that we are surely discharged indeede both of the guiltinesse and also of the punishment of all our sinnes and perfectly instified in the sight of God through faith in his name Read Iohn 16. verse 10. and Rom 8.34 For the ascension is included as one degree of exaltation and so of the amplification of the comfort to be vnderstood betwixt the resurrection of our Sauiour and his sitting at the right hand of the Father Of the which more afterward In the meane season let vs gather together the rest of the comfortable fruites of the ascension Question Which may they be Answer A third comfort may iustly bee this that it is likewise a further assurance vnto vs that our Sauiour hath so vanquished and subdued all our Spirituall aduersaries that they shall neuer recouer themselues to be able to preuaile against vs or any of the children of God This also we may see confirmed Ioh 16 verse 11. where our Sauiour himselfe telleth his Disciples that after his ascension the holy Ghost should reproue the world of iudgement because the Prince of this world is iudged We may see it also plainely testified Ephes 4 8. according to the prophesie of the 68. Psal verse 17.18 when he ascended vp on high â—e â—eâ— * Captiuorâ—â—â—stituaâ—â—â—â— scimundum carnen â—â—â—catum mortem Satanam cap titam fecitâ— id est subâ— gâ—t Trenâ— Iuâ— captiuitie captiue that is hee hath most gloriously surprised and taken our enemies and subdued them Hee had euen vpon the crosse rifled and spoiled the diuel and tooke away the hand writing which was against vs. Collos 2.14.15 but his ascension sheweth it more clearly a great deale Neither is it to be neglected for the furtherance of our comfort in this behalfe that whereas the diuel and his arme is described as hauing the aduantage in fighting against vs not onely in heauenly things but also from the aire we being as poore earthwormes creeping vpon the earth Eph 2.2 and ch 6.12 Our Sauiour who is our captaine and vnder whose ensigne we fight is farre higher then they and hath infinitely much more power and aduantage against them for the leading and safe conducting of vs then they haue against vs for our hurt So this may well be a third comfort indeede according to that Psalm 68.34.35 Ascribe the power to God for his maiestie is vppon Israel and his strength in the clowdes c. Question Now in the fourth place how may the ascension of our Sauiour be yet a further comfort vnto vs Answer Our Sauiour Christ being ascended vp into heauen hath from thence and since that time and euen to this day more plentifully inriched his Church with heauenly gifts and graces of the holy Ghost for the further benefiting of euery particular member of it then euer he had done before ExplicatioÌ„ It is true For so Ephes chap 4. verse 8.11 c. the Apostle Paul addeth to the leading of captiuitie captiue
made an high Priest for euer after the order of Melchisedech Heb. 6.18.19.20 And hence it is that wee receiuing from the right hand of God this speciall grace and fauour that the spirit of our Sauiour Christ euen the Spirit of adoption who teacheth vs to crie Abba Father and helpeth our infirmities in this behalfe yea and maketh requests for vs with sighes which cannot be expressed wee haue exceeding comfort that our prayers which wee make shall be regarded of God seeing the spirit teacheth vs to make them according to the will of GOD and in the name of our Sauiour who sitteth at his right hand Romanes 8.15.16.26.27 and verse 34. In which respect also this may be no small comfort vnto vs which is mentioned in the articles of our beliefe and is confirmed in the holy Scriptures that our Sauiour maketh intercession for vs to God who beeing his naturall Father vouchsafeth also through him to be our Father by the grace of adoption and for the same cause is willing to heare both him for vs and vs for his sake yea and not onely willing but being almightie is as able as he is willing to graunt vs all things through him Finally this may iustly be exceeding comfortable vnto vs that looke what was represented by the glorious garments of the high Priest of the lawe his Ephod with the Onix stones in the which were grauen the names of the twelue tribes of Israell the breast-plate of iudgement wherein were likewise set twelue stones answerable to the names of the children of Israell grauen as signes the Vrim and Thummim also the hidden brightnes and perfection which were in the same breast-plate and he plate or crowne and miter on his forehead wherein was ingrauen Holines to the Lord the truth of all is nowe most perfectly and brightly performed a heauen by our Sauiour Christ For hee presents vs holy and righteous in himselfe before God continually hee supports his Church and euery weake member as it were on his shoulders hee carries the remembrance of all in his heart in him are all the hidden treasures of wisedome hee alone so sweetens vs and our prayers and all that wee doe in his name that though all be weake and vnpersit yet both wee and they are for his sake most gratiously accepted of God Reuel 8.3.4.5 Our Sauiour therefore at the right hand of GOD in the heauens in vnto vs that our onely high Priest who is anointed with the oile of gladnes aboue all his fellowes infinitely more delightfull and pleasant then euer was Aaron or any of his companions though the sweete smell of his perfume is greatly commended both in Exodus 30.22 c. and Psalme 133. Thus farre of the fruites and benefites of the exaltation of our Sauiour Christ to the right hand of God in respect of his royall and kingly priesthood Now in the last place what are the fruites and benefites of his sitting at the right hand of God Question in regard of his High-Priestry royaltie and spirituall Kingdome Answer They are partly such as doe more directly concerne his Church that is to say the whole companie of his obedient and faithfull subiects and that either from age to age in this life or at the end of the world for euer and euer And partly they are such as for the same his Churches sake and to the benefit therof doe concerne his dealing against all those enemies which it hath whom this our King and Sauiour taketh to be enemies likewise vnto himselfe It is true they may well be considered vnder these diuerse heads Question Which are they that be of the first sort Answer More directly for the benefit of the Church and euery true member thereof our Sauiour in respect of his kingly aduancement at the right hand of God he doth from the same First here vpon earth most holily spiritually and as we may say religiously rule and gouerne it Secondly he doth most vigilantly maintaine and preserue it Thirdly he doth most wisely and discreetly chastise and nurture it Fourtly he doth most sweetly comfort cherish and refresh it from time to time Finally he doth by all meanes make his Church and euery member therof truly humble and wise vnto their eternall saluation and he will verily for euer saue and glorifie them at the last in the Kingdome of heauen Explication and proofe These in deede are the most gratious fruites and benefites which proceed from the aduancement of our Sauiour to sit downe at the right hand of God in his most royall and priestly kingdome For proofe whereof read first Psa 45.6.7.8.9 and verses 13.14.15.16.17 compared with Heb. 1.8.9 And Psalm 72. vnder the type and figure of King Salomon And Psal 2.2 Blessed are all that trust in him Read Isaiah 32.1.2.3 c. Behold a King shalt raigne in iustice and the Princes shal rule in iudgement And that man to wit Christ our king shal be as an hiding place frō the wind and as a refuge c. Yea generally let vs obserue that whatsoeuer the holie Prophets doe prophesie of the speciall Kingdome of Christ in respect of the Church the perfection of the administration thereof dependeth vpoh this his sitting at the right hand of God and they are also so many proofes that his kingdom should be most graciously gouerned especially from the time of his sitting at the right hand of God as the effect it selfe confirmeth according to that Isaiah ch 9.6.7 ch 11.1.2.3 c to the end of the chapter For all I say taketh the full accomplishment from hence And to this end we may fitly ascribe that which is spoken in respect of his eternal Deitie before his incarnatiō to his most soueraigne royal state now in that he is mā vnited personally to the same Deitie so that it may be veried of him now which was said then by the spirit of prophesie Prou ch 8.14 c. I haue counsell wisedome I am vnderstanding and I haue strength By me kings raigne and princes decree iustice By me princes rule the nobles all iudges of the earth I loue them that loue me and they that seeke me early shal find me Riches and honour are with me euen durable riches and righteousnes My fruit is better then gold euen then fine gold and my reuenewes are better then fine siluer I cause to walk in the way of righteousnes and in the middest of the paths of iudgement That I may cause them that loue me to inherit substance and I will fill their treasures And further whereas the church of our Sa Ch enioyeth godly Christian kings and princes for the protection and defence of it according to the promise of God Isai 49 23. Kings shal be thy foster-fathers and Queenes shal be thy nources c. this out of all question is the gift of our Sauiour Christ from the right hand of God euen of his royall bountie and from his most high and soueraigne
authoritie in that all power in heauen and earth is giuen vnto him Thus much in the first place more generally for the most holy rule and gouernment of our Sauiour for the benefite of his church more directly Now secondly for his vigilancie in preseruing and maintaining of it Read Reuel 1 10.11 12 13 c. for our Sauiour is described to walke in the middest of his churches to haue eyes like a flame of fire c and a two-edged sword going out of his mouth c. And therewithall it may be seene in the third place by the two chapters following what wise discipline our Sauiour vseth according to that chap 3 19. As many as I loue I rebuke and chasten be zealous therfore and amend And againe in the same place that which was fourthly obserued concerning the sweet consolation and comfort which hee giueth to all those that will receiue it as it followeth in the very next verse which is the 20. Behold saith our Sauiour by his holy spirit from heauen I stand at the doore and knocke If any man heare my voice and open the doore I will come in vnto him and will suppe with him and he with me And this doth our Sauiour euen from the right hand of God as he promised that he would Iohn ch 14 18. I will not leaue you comfortles or as orphanet and fatherles children in which respect he is called an euerlasting father to his church as to his children Isai 9.6 but saith our Sauiour the king of heauen I will come vnto you And verse 27. Peace I leaue with you c. Finally that he doth all this to humble his Church and euery member therof to make all that be his wise vnto saluation and that he mindeth from heauen euen from the right hand of God to saue them it is euident in the former place of the Reuel ch 3. as it followeth in the 21 and 22. verses To him that ouercommeth saith our Sauiour I will grant to fit with me in my throne euen as I ouercame and fit with my father in his throne Let him that hath an eare heare what the spirit saith to the Churches Read also Rom 8.28 We knowe that all thinges worke together for the best c. And 1 Cor 11.32 When we are iudged we are chastened of the Lord that we should not be condemned with the world It is euident also by the expresse predictions and warrant of our Sauiour before his death as we reade Matth 25.31 c. For when the Sonne of man commeth in his glory and all the holy Angels with him c. Then shall the king that is he himselfe who is the king of his church shall say to them on his right hand Come yee blessed of my Father inherite yee the kingdome prepared for ye from the foundation of the world But of this more afterward in the handling of the next Article In the meane while that wee may now goe forward in our present argument Question What are the fruites and benefites of our Sauiours sitting in his royall soueraigntie at the light hand of God for the comfort of his Church in respect of the enemies thereof the which also as was answered are of our Sauiour accounted to be his owne enemies Answer As touching the enemies of the Church whom also our Sauiour accounteth to be enemies to himselfe First he doth most mightily bridle and restraine their furie and rage Secondly hee doâ—h most wisely defeate them in their most craftie and subtile deuises Thirdly he doth most iustly infatuate and confound them Finally he will in his wrath most fearefully cast them downe the height of their pride to most we full destruction for euer and euer Explication and proofe That he will do so that we may speake of the last part of the answer first we may perceiue it plainly by his own description of his last iudgement Mat 25.41 For then shall be that is the king as before verse 34. say to them on the left hand Depart from me ye cursed into euerlasting fire which is prepared for the diuel and his Angels Yea we may perceiue it by a reason of no small amplificatioÌ„ For insomuch as there it appeareth that according to the saying of the Apostle Iames there shall be iudgement mercitesse to them that shewe no mercie how much more heauie may we thinke shall the iudgement of them be who giue themselues to all malitious practises of crueltie against the poore Saints and holy Church of God Reade also to this ende Matth 21.33 c. the parable of the housholder who planted a vineyard c. then let it out to husbandmen and so went into a strange countrie c. The which husbandmen when time of fruite came denied him fruite abused his messengers and at the last slewe his owne Sonne whom he sent vnto them Now of these wicked husbandmen what iudgement the Lord of the vineyard should giue our Sauiour leaueth it as a matter easie for euery man to iudge And they who heard the parable could not but say though at vnwares they read their owne doome against themselues He will cruelty destroy these wicked men and will let out the vineyard to other husbandmen who shall deliuer him the fruites in their seasons And chap 22.1 c 6 7. we read the like application of the parable of the marriage of the kings Sonne For as touching those that despised the marriage feast and mifused the messengers and slewe them the king hearing of it was wroth and sent forth his warriers and destroyed those murtherers and burnt vp their citie And againe our Sauiour vse h another parable to the same purpose chap 25 14 c. and Luk. 19.12 c. vnder the similitude of a certaine noble man who going into a farre countrie to receiue for himselfe a kingdome and so to come againe Who called his tenne seruants and deliuered them his goods c to occupie till he should come againe But as the parable saith they hated him and sent an ambassage after him saying wee will not haue this man to raigne ouer vs c. The conclusion of the parable is this that the king hauing receiued his kingdom and returning againe contrary to the desire of these rebells he giueth commandement that those his enemies which would not that he should raigne ouer them should be brought and slaine before him And for vs to speake the truth how should it be in any equitie that any of those who either heretofore haue most vily profaned and blasphemed the most holy prophesie or kingdom of our Sauiour Christ as the Iewes and Gentiles did while he was vpon the earth or shall at any time doe the like in despising his holy word and Sacraments c. but they must of necessitie one day knowne and feele from the sword and balance of Gods diuine iustice how grieuous a crime and what the price of it is All this is agreeable to the holy
Prophesies which were giuen forth concerning this soueraigntie of our Sauiour and this mightie administration of his kingdome from the right hand of God long before as Psal 110.1 c. The Lord saith the Princely Prophet King Dauid saide to my Lord Sit thou at my right hand vntill I make thine enemies thy footestoole The Lord shall send the rod of thy power out of Sion c. The whole Psalme is nothing else but a propheticall description of the mightie fruites and effectes of the royall Priesthood and Priestly royaltie of the kingdome of our Sauiour Christ in the subduing and ouerthrowing of his enemies from the glorious right hand of God And so also saith the holy Apostle Paul 1. Cor 15.25 from the authoritie of the same Psalme he must raigne till he hath put al his enemies vnder his feete In which words of the Apostle two things are well worthy to be obserued of vs. First that he interpreteth the sitting of our Sauiour at the right hand of God by this word to raigne because thereby as hath beene shewed alreadie his most high and kingly authoritie is signified Secondly that he referreth it vnto our Sauiour Christ which the holy Psalmist attributeth vnto God insomuch as the Lord doth that by our Sauiour Christ to whom he hath giuen all power and authoritie for the gouernment of his Church which the Prophet saith that God would doe himselfe And so he doth indeede though not imediately but as it were by the hand of our Lord Iesus Christ This most high souereigntie of our Sauiour was likewise prophesied of by the Prophet Daniel as we read cha 2 verses 44.45 The God of heauen saith Daniel shall set vp a kingdome which shall neuer be destroied and this kingdome shall not be giuen to another people but it shall breake and destroy all these kingdome hee speaketh of the proud rebellious monarchies of the world it shal stand foreuer And to his purpose is our Sauiour Christ compared there to a stone cut out of the mountaines without hands that should breake in peeces the yron The letter intēds the 4. Monarchies vz of the Babiloniās the Medes and Persians of the Grecians and Syria Egypt the clay the siluer and the gold that is to say which should breake all other kingdoms how strong or how rich soeuer they should be which wil not submit themselues vnto him For as it is in the 35. verse of the same chapter all the rebellious kingdomes of the world were to become like the chaffe of the sommer flowers which the winde carrieth away so that no place is found for them But as touching the stone which smote the image that should become as the Prophet saith a great mountaine and fill the whole earth And againe ch 7. v. 13.14 As I beheld in visions by night behold one like the Sonne of man came in the clowdes of heauen and he approached vnto the aucient of dayes and they brought him before him And he gaue him dominion and honour and a kingdome that all people languages and nations should serue him his dominion is an euerlasting dominion which shall neuer be taken away and his kingdome shall neuer be destroied And in the same chap verses 26.27 The same holy Prophet foretelling the afflictions which should befall the Church through the crueltie of tyrannous persecutors saith that the iudgement should sit to take away the dominion of the persecutor to consume and destroy it to the end And as the Prophet addeth further The kingdome and dominion and the greatnes of the kingdome vnder the whole heauen shall be giuen to the holy people af the most high whose kingdome is an euerlasting kingdome and all power shall serue and obey him The Prophet Daniel I confesse doth in these words first of all speake to comfort the Iewes to describe vnto thē what their estate should be vntil the cōming of our Sa Ch into the world and that though many tirants should arise to trouble them yet should they be suppressed by the hand of God Neuertheles his prophesie extendeth it selfe further yea euen beyond all extent of time as his wordes doe plainly shewe And euen that also which did most properly concerne the Church of the Iewes it containeth a proportionable resemblance of the state of the Chistian Churches such as it was afterward in the like times of their persecutions vnder the like vnmercifull tyrants And in this respect many things are spoken in the Reuelation of the new Testament in way of reference or by allusion at the least to this prophesie of Daniel and to some other of the holy Prophets Thus Reuel 1.6 our Sauiour is called in these dayes of the Gospell the Prince of the Kings of the earth And chap 19. verses 11.12 c. I sawe heauen open saith Saint Iohn and behold a white horse and hee that sate vpon him was called faithfull and true and he iudgeth and fighteth righteously And his eyes were as a flame of fire and on his head were many crownes and hee had a name written which no man knewe but himselfe And he was clothed in a garment dipped in blood and his name is called the word of God And the warriors which were in heauen saith Saint Iohn followed him vpon white horses clothed with fiue linnen white and pure And forth of his mouth went out a sharpe sword that with it he should smite the heathen for he shall rule them with a rod of yron for he it is that treadeth the wine presse of the fiercues and wrath of almightie God And he hath vpon his garment vpon his thigh a name written The King of Kings and the Lord of Lords And chap 17 14. The Lambe shall ouercome the Kings of the earth for he is Lord of Lord and King of Kings c. Thus then wee see how our Sauiour shall finally preuaile against all the enemies of his Church the which he doth account to be his enemies as was said And also how all the neglect of his Saints is esteemed of him to be the neglect of himselfe according to that Mat 25. verse 42. c. I was an hungred and yee gaue mee no meate c. Verily I say vnto you insomuch as ye did it not to one the least of these ye did it not to me And that he doth likewise take all the iniuries done against them to be done against himselfe we see it plainely from that his owne speech to Saul saying thus vnto him Saul Saul why persecutest thou me And againe I am Iesus whom thou persecutest And therewithall sheweth Saul his dangerous enterprise telling him that it was hard for him to kicke against prickes Act 9.4.5 How as he shall finally preuaile against all his enemies so we are further to consider and to assure our selues to our comfort that hee will in the meane white euermore so wisely order and moderate yea so mightily ouer rule all causes and persons as may best
al the children of God as if the holy Apostle should haue spoken thus Maruel not at this that I say all the enemies of God shall be subdued vnto him for euen the Son of God himselfe in that he is man yea in that being both God and man and bearing the office of the Mediator he shall in regard of the same his office willingly submit himselfe vnder God as to his head 1. Cor 11 3. though he shall neuertheles for that but rather more gloriously rule and raigne ouer vs as our head to our infinite benefit Eph 1.22 and ch 4. 15. Colos 1.18 and ch 2 19. And thus may we perceiue that the cleare manifestation of the subiection of our Sauiour such as it shall be containeth a most sure ground of perfect comfort to vs insomuch as we shall at that time and thenceforth for euer continually behold and enioy the most blessed presence of our Mediatour by whom wee being once reconciled and vnited to God our heauenly Father shall by him and vnder him bee held in so sweete a bonde of subiection to ou◠God that we shall neuer haue any minde to lift vp ourselues against God or at any time to withdrawe our dutifull obedience and seruice as in Adam out first Father all of vs did and are still of our selues alwaies apt so to doe But yet one thing more remaineth concerning this great point of our faith Quest What doth Saint Paul meane when he saith that our Sauiour shall be subiect to the end God may be all in all Is it his meaning that then our Sauiour Christ shall cease to be any longer Christ and that hee shall lay aside his humane nature c. Answer Far be it from vs once to admit any such thought The meaning of the holy Apostle is that by the subiection of our Sauiour which he speaketh of the diuine Maiestie of the Godhead both Father Sonne and holy Ghost shall be so clearely manifested that the bright glory thereof shall not onely infinitely excell the glory of all other creatures but euen the humanitie of the Sonne of God himselfe So that though our Sauiour Christ shall retaine his eternall glory euen in that he is the head and mediator of the Church yet the perfection of all glory yea euen touching our redemption iustification sanctification and glorification shall be ascribed to the Deitie both Father Sonne and holy Ghost by whom we were with one most holy consent eternally elected and chosen and through whose grace toward vs and the whole Church the Father did send the Son in due time to take the nature of man by the holy Ghost and so to obtaine this high grace to be the Redeemer and Sauiour of men Explication This is indeede the holy meaning of the blessed Apostle so farre as wee in our weakenes could attaine to the glimse at the least of so high a mysterie The which doubtles neither wee nor any other shall be able fully to vnderstand vntill the time come that wee shall knowe as wee are knowne as the some Apostle speaketh and that we see it fulfilled before our eyes in the blessed season appointed of God Hitherto of the comforts of faith arising vnto vs from the sitting of our glorious Lord Iesus Christ at the right hand of God the Father almightie NOw let vs come to the vse of the same comforts touching those fruites of obedience and thankes which we stand bound to yeeld vnto God our Sauiour for the same Question Which are they Answer To speake more generally As all the fruites and benefites of our redemption are by this last and highest degree of our Sauiours exaltation most comfortably sealed vp and assured vnto vs and to the whole Church for euer so are wee in euery respect both of his princely prophesie and also of his royall Priesthood and k ngdome exceedingly to reioyce and comfort our selues in him as in an al sufficient Prince and Mediatour of our eternall redemption and saluation And accordingly with the greatest chearefulnesse of soule and spirit that may be to yeelde him all the duties of the greatest loue reuerence and obedience that we can possibly attaine vnto Explicatiō proofe It is indeede most reasonable and meete that it should be so as euery one must needes acknowledge in his heart though wee should say no more For seeing hee is a most high and holy Prophet wee are to reioyce in him more then euer the people of Israel did or might lawfully reioyce in Moses though he was the blessed instrument of God to deliuer them out of that heauie bondage of Egypt wherein they had beene a long time sore oppressed And more then any other of the same people might afterward reioyce in any other of the holy Prophets though God made them to bee as Fathers vnto them and as the horses and chariotes of Israel according to that which one of the Kinges acknowledge concerning the Prophet Elisha 2. King 13. verse 14. Seeing he is a royall high Priest it is our dutie to take more ioy in him spiritually then all the sweete perfume and all the glorious garments of Aaron or any other of the high Priests of the lawe could yeeld outwardly to those that beheld and sinelled to the same Exodus 28. Psal 133. Seeing he is the King of Kings The Duties and so crowned of God in the Lighest heauens we ought to reioice in him with ioy infinitely exceeding the ioy which the people tooke at the anointing and coronation of King Salomon heere vpon earth though at the blowing of the trumpet all of them said God saue King Salomon and piped with pipes and reioyced with great ioy so that the earth rang with the sound of them 1. Kings chap. 1. verses 39 4◠And hereunto we are in speciall manner exhorted by the Spirit of God in the Song of Songs in that sweet allegorie borrowed from the same anointing and crowning of King Salomon in that he was a type of our Sauiour Christ chapter 3.11 For Come forth ye daughters of Sion saith the Church and behold King Salomon that is our Salomon the great King of the whole Church both in heauen and in earth with the Crowne wherewith his mother crowned him in the day of his mariage and in the day of the gladnes of his heart But this beholding must be with the eye of faith for otherwise we cannot pierce so high as to see the glory of the coronation of this our Salomon whom we now speake of Thus I say more generally wee are to reioice with ioy vnspeakeable and glorious in respect both of his princely Prophetship and also of his kingly high Priesthood and Kingdome though with our naturall eyes as the Apostle Peter saieth we doe not see him And this is the next and most immediate duty which doth kindly follow vpon the former doctrine For insomuch as there is so great a ground or Sea full of comfort what may more aptly
gifts made them effectuall to the winning of thousands and tenne thousands of soules to the faith of his Gospell c. Onely the full perfiting of all things is reserued till his owne comming at the end of the world Nowe that the meaning of our Sauiour is not vtterly to relinquish the Church till that time of his comming it is euident by that which followeth in the parable For by the Lord or maister of the family his calling of his seruants and his distributing and deliuering vnto them his goods to some more and to some lesse in a diuerse measure and degree with a commandemēt that they should imploy the same to his aduantage till he should come againe to take account of them he giueth plainly to vnderstand that though he be bodily absent yet he ruleth and gouerneth in his Church continually by his most holy and soueraigne spirit giuing to euery one such an office and such a measure of gifts in his Church as hee thinketh meete Rom. 12.3 4.5.6.7 And 1. Cor 12 3 4 5. Touching the imploiment of which his gifts hee will call euery one to giue an account For that is the occupying which out Sauiour shadoweth out in the parable The gaine also which is intended by the parable is the winning of soules vnto God when by the preaching of the Gospell and by all other spirituall meanes both publike and priuate they are brought to faith and repentance and furthered therein by the same more and more from day to day The praise and reward which the maister giueth his good and profitable seruants representeth that eternall reward which our Sauiour will giue vnto euery one that shall be found faithfull in the imploying of their gifts to the glory of God and profit of his Church in their seuerall places and callings The maisters ioy that is the place of the maisters ioy whereinto the good and faithfull seruants are receiued is the kingdome of heauen euen the most ioyous place of heauen it selfe and all the blessed ioyes of the same The inequalitie or excellencie of the reward infinitely exceeding the seruice for a talent though it bee a good round summe to bee valued yet it is saide to be but a small thing in comparison of the ioy that followeth may well expresse vnto vs that the reward is of bounteous mercie from God and not of any merite or worthinesse in man For if God should enter into a a straite account with vs wee should be found but vnprofitable seruants and so we are alwaies to account our selues Luke 17.10 For wherein can wee be profitable to God as Elihu saith to Iob chap 35.7 to beate downe all conceite in mans owne righteousnes It is onely of mercy that God vouchsafeth to accept of any seruice from vs yea or of our selues to bee his seruants And therefore also when it is saide that to euery one is committed this and that measure of gifts or this or that calling according to his abilitie it is not meant of any naturall abilitie which any hath of himselfe but of that power and abilitie whereby they are fitted through the grace of God to performe such offices and duties as hee hath appointed them vnto As Iudg 6.34 The Spirit of God came vpon Gideon or as the word labshah signifieth clad or clothed him That is as Trem and Iunius well interprete Instruxit cum voluntate faculate ad hauc expeditionem pertinente tanquam armis conuenientissimis i. Hee furnished him with will and abilitie such as belonged to the dispatch of this seruice as it were with most conuenient weapons The same metaphore is vsed in the new Testament sondry times to the like purpose concerning the spiritual gifts and graces of the Gospel Luke 24.49 vntill ye be indued with power from on high heos hou endnsesthe and Rom cha 13. v. 14. Gal 3.17 Thus much of the faithfull seruants and of their reward On the contrarie the hiding of the talent noteth the not imploying of those spirituall gifts graces which God hath giuen to any nor themselues in their calling whether in magistracie for iustice or in the ministerie for the Preaching of the Gospell to such endes as God hath giuen and ordained the same And therefore herein is described the euill propertie of all ydle loiterours in the Lords vineyeard that is of all such as hauing knowledge and other gifts will not vse them to the glory of God nor to the prosit and edification of the Church the which the Lord doth account to him a great losse This no doubt is a grieuous sinne in them and therefore cannot but in the iustice of God bee seuerely punished as it is here described Cast that vnprofitable seruant into vtter darknes there shal be weeping gnashing of teeth Now if they that be vnprofitable in hiding their gifts are thus punished what may harmful hinderers destroiers such as peruert all whatsoeuer knowledge they haue and euery other gift to the dishonour of God and hurt of his Church what I say may they iustly looke for Neuertheles let vs well marke that vnprofitablenes goeth not alone in ydle and slouthfull persons but it is accompanied with other foule sinnes as our Sauiour noteth in that they carrie in their hearts an euill opinion of God as if it were in vaine to serue him like as the wicked are described to haue growne to that extremitie Mal 3.14 Which is cleane contrarie both to the nature of God described Exod. 34 6 7. and also to that faith which euery one ought to haue of him and in him Heb 11.6 For he that commeth to God must beleeue that he is and that he is a rewarder of them that seeke him But the euil seruant goeth further and according to his wicked misconceiuing of God or rather of meere slouthfulnes and for want of loue to God and his glory he goeth about to lay the blame vpon God and to blaspheme him to the iustifying of himselfe But what gaineth he in the end Hee is condemned and that iustly euen from his owne mouth For if I be like to a hard man saith the Lord thou oughtest to haue put my mony to the exchangers that I might haue receiued mine owne with aduantage It is therefore a vaine thing for any to goe about to make their plea against God But what Is vsurie lawfull yea verily this kind of vsurie is the onely lawfull vsurie to bring glory to God and profite to his Church by the vse of those gifts which he hath lent vnto his seruants It is such an vsurie as the borrower is sure to goe away with the gaine As touching all other byting and deuouring vsurie which eateth vp those that take it to loane there is no allowance of it in this place no more then there is of theft in the first of his parables because our Sauiour compareth himselfe in respect of his vncertaine comming to iudgement to the comming of a thiefe in the night
of our Lord Iesus Christ being the first in iudgement for their clearing shal thenceforth sit as it were vpon thrones with our Sauiour Christ to iudge the wicked According to that which we reade first concerning the twelue Apostles Matth. 19.28 29. And then more generally concerning other Christians 1. Cor. 6.2 3. and Reuel 2.26 27. and chap. 3 21. Thus then euen the very expectation of the comming of our Lord Iesus Christ to iudgement may iustly be very comfortable according as the Apostle Paul calleth the hope of this time a blessed hope Tit. 2.13 And whenas euen the first comming of our Sauiour into this world in his taking of our nature was comfortable in the hope of these blessings though the hope was more remote as we may say then much more comfortable may they be now in that the hope is more neare as wee may well vnderstand from that saying of the Apostle Heb. 9.28 Christ being once offered to take away the sinnes of many shall appeare the second time to them that looke for him without sinne vnto saluation Now therefore seeing the expectation of the comming of our Lord Iesus Christ to iudgement is thus comfortable in that he that shall be our Iudge will be our Sauiour and so much the rather by how much the day draweth more and more nearer it must needes follow that the comming it selfe shall be most comfortable of all to so many as shall at that day be found faithfull Question But in what respects shall it be so Answer This is euident from the due consideration of the ends of the comming the which haue beene alreadie for the most part mentioned to shew the comfort of the expectation of him in respect of the same his comming Explication They haue been so indeede For whereas the accomplishment of the iudgement which shall be consisteth partly in the remouing of all anoiances and hinderances of the happinesse of the elect children of God for euer and partly in the conferring of all good things in full perfection both for measure and also for the perpetuitie of them These good things haue beene more fully rehearsed and the euill things haue beene somewhat touched But it shall not be amisse for you to make a briefe rehearsall of either sort that vpon a new occasion wee may make some further supply of that which is yet wanting Question Which therefore are those ends for the which our Sauiour will come to execute his last iudgement Answer The good things which he will then conferre and bestow vpon his Church in full perfection for euer shall be these First the eternall redemption and saluation both of the bodies and also of the soules of all the elect of God Secondly the renewing both of the heauens and of all the earth according to the promise of our Sauiour wherein shall dwell righteousnesse for euer Explication proofe These indeed are the good things in their seuerall kindes which shall at that day be conferred bestowed vpon all the whole Church of God as we may call to minde from the 8. chapter of the Epistle to the Romans alledged before and Reuel 21.1 2 3 4 5 6 7. And then further 9 10 c. According also to that which we reade Acts 3.19 20. And 2. Pet. 3.12 13. Question Now which are the euill things or anoyances of the Church of God which our Sauiour will at his second comming vtterly suppresse and abolish so as they shall not anoy his Church and people any more Answer At that day our Sauiour will vtterly subdue and suppresse euery cruell Antichrist and Tyrant from off the earth yea and all the Diuells with Sinne Death and Hell that they shall thenceforth neuer haue any more to doe with any of the faithfull whom he will perfectly redeeme and saue out of all their hands Explication proofe That our Sauiour will then vtterly thus suppresse these aduersaries to the welfare and saluation of the Church it is plentifully testified 2. Thes 2.8 The Lord will consume the man of sinne with the Spirit of his mouth and abolish him with the brightnesse of his comming Yea so as it followeth in the same place that no power or craft of the diuell shall be able any longer to vphold him And this being spoken of the chiefe Antichrist much rather shall euery other be cast downe Reade also Reuel 18.1 3 c. And chapter 19. verses 20 21. And chap. 20.10 The Diuell that deceiued them was cast into a lake of fire and brimstone where the beast and the false Prophet shall be tormented euen day and night for euermore And chap. 21.4 But as touching the godly God will wipe away all teares from their eyes and there shall be no more death neither sorrow neither crying The Duties neither shall there be any more paine for the first things are passed But as it followeth verse 8. the fearefull and vnbeleeuing the abominable and murtherers c. shall haue their part in the take which burneth with fire and brimstone which is the second death So then as the holy Apostle St. Paul writeth 1. Cor. 15. at that time shall be brought to passe the saying that is written Death is swallowed vp into victorie O death where is thy sting O graue where is thy victorie The sting of doath is sinne and the strength of sinne is the law But thanks be to God who hath giuen vs victorie through our Lord Iesus Christ And well also may it be said then according to that Isai 25. verses 1 4 8 9. O Lord thou art my God I will exalt thee c. Thou shalt destroy death for euer c. Lo this is our God we haue waited for him and he hath saued vs c. For this day shall to the godly infinitely exceed all the ioy of the deliuerāce of the people of Israel out of Egypt or of their return out of their captiuitie in Babylon c. Such therefore and so great euen aboue all estimate is the vse of this Article for the comfort of faith NOw let vs examine likewise of how great vse it is to make that most mightie challenge of speciall fruits of obedience which if doth as it were with the exceeding lowd and shrill blast of a trumpet call and cry out for at our hands to the end we might be sound meet partakers of so inestimable comfort for the present and both of comfort and aduancement at the last day euen for euer and euer For herein the holy Scriptures are very frequent and often and therewithall exceeding earnest as the diligent Reader cannot but he must easily perceiue and as we by the grace of God will henceforth indeuour in a good part to make it euident that it is so by calling to minde those things which we haue obserued in this behalfe Which therefore as wel as you may remember are the duties which haue beene shewed out of the holy Scriptures Question to belong
Lord of Hostes And as God is verie often called the holy one of Israel And Exod. 28.36 Holines is ascribed to the Lord. As touching our selues it is onely perfect to vs by imputation in that our Sauiour Christ is made of God our sanctification 1. Cor. 1.30 and Colos 1.22 According also to that which our Sauiour himselfe saith Iohn 17. For their sakes doe I sanctifie my selfe All our inherent or infused sanctification through the inhabitation or dwelling of the Spirit of God and our Sauiour in vs it is at the best but inchoate onely and in part here in this life and therefore it hath neede of daily strengthening and encrease by all holy meanes of the word and praier c. according to that which we read 1. Cor. 7.1 and chap. 5.8.9 and 2. Epistle 2.13.14 and Reuel 22.11 He that is holy let him be holy yea more holy as the words may well be vnderstoode Yet so as wee must not dreame of anie full perfection to be in vs or in the Church of God till it be perfected in the heauens that is till that be fulfilled whereof the Apostle Paul speaketh Ephes 5.25.26.27 saying that our Sauiour Christ will make his Church glorious and without spot or wrinkle And Saint Iohn Reuel 14.4 5. These are they which are not defiled with women for they are virgins These followe the Lambe whethersoeuer he goeth these are bought from men being first fruites vnto God and to the Lambe And in their mouthes was found no guile for they are without spot before the throne of God Thus much for this time concerning the holines of the Church and why it is called so As for the word Church it selfe howsoeuer it is drawne to signifie the places or houses of Gods worship yet if we looke to the Hebrew word Kaal vsed for the same which signifieth a congregation or gathering together of people according to that we read Psal 22. verse 22. and verse 25. likewise Psa 26.12 and Psal 68.26 And againe if wee consider the vse of this other Hebrew word gnedha vsed to the same purpose comming of tagnad which signifieth to come together at appointed times and seasons as we read Exod. 12.3 and verses 6.19 and 47. of that chapter and in infinite places of the olde Testament And if herewithall we looke to the Greeke word ecclesia cōming of eccaléo which signifieth to call forth or to prouoke incite to assemble together as it is vsed 1. Cor. 1. verse 2 and euery where in the new Testament we may easily perceiue that our English word Church vsed in stead of them noteth properly that company of people which God calleth together by the outward sound of his Gospell and inward grace of his Spirit to the holy profession of his name and practise of his diuine worship to his glory and their owne saluation And thus hauing called to mind the whole doctrine for the interpretation of the Article of our beliefe concerning the holy Church of God somwhat largely as it was preached vnto you I desire now that you should in as few words as you can make it plaine what you haue learned to beleeue according to the true meaning of this Article Question What haue you learned concerning this point Answer This Article of my faith teacheth mee to beleeue that there is but one holy catholike or vniuersall Church that is to say one holy societie or fellowship of people elected and called of God through his free grace in Iesus Christ who also are through the same his free grace iustified and sanctified in the name of Christ by the holy Spirit of God and no otherwise to the end they may in due time be meete partakers of most blessed life and glory in his euerlasting and heauenly kingdome Of the which catholike Church it teacheth me as well as any other in particular that I ought to beleeue firmely in my heart and chearefully and boldly to professe and acknowledge with my mouth and also dutifully to expresse by the actions of my life that I am a true and liuely member of it Explicatiō and proofe It is true it teacheth so much in deede For that which is said of the Corinthians for their part 1. Ep. 1. verse 2. that they were a Church of God sanctified in Christ Iesus Saints by calling and such as called vpon the name of our Lord Iesus Christ it agreeth to euery other congregation yea to the whole Church of God vpon the face of the whole earth According as in the same place he ioineth them with the rest of that time liuing in these words Vnto the Church that is at Corinth c With all that call on the name of the Lord Iesus in euery place both their Lord and ours But this they could not doe vnlesse they had beene first Saints by calling c as well as the Corinthians as wil easily appeare by comparing together that which the same Apostle writeth in the 6. cha of the same Epistle verse 11. and chap. 12.3 No man can say that Iesus is the Lord but by the holy Ghost And furthermore for election and calling and iustification and glorification lincked as it were in one golden chaine read Rom. 8.29.30 Those which God knew before he also predestinated c. Moreouer them whom hee did predestinate them also he called and whom hee called them also he iustified and whom he iustified them he also glorified The particular apprehension of which calling iustification and glorie is by the hand of faith as it followeth chap. 10. verses 9.10.11.12.13 For if thou shalt confesse with thy mouth the Lord Iesus and beleeue in thine heart that God raised him vp from the dead thou shalt be saued For with the heart man beleeueth vnto righteousnes and with the mouth man confesseth to saluation For the Scripture saith whosoeuer beleeueth in him shall not be ashamed For there is no difference betweene the Iew and the Grecian for he that is Lord ouer all is rich vnto all that call vpon him And touching the meanes of our externall calling to this holy societie of the Church to call vpon the name of the Lord as an effect of the election of God it is the preaching of the Gospell as it followeth in the same place verse 14. But how shall they call vpon him in whom they haue not beleeued and howe shall they beleeue in him of whom they haue not heard and howe shall they heare without a Preacher For euen in this very respect the Church hath the name Ecclesia from the Greeke language giuen vnto it because it is a companie inuited and called by the preaching of the Gospell to beleeue in the name of the Lord and to call vpon his name c by an allusion to the ciuill calling together of the Burgesses and free men of a Citie by the voice or sommons of the Cryer So that vpon the premisses with the present obseruations laid together wee may easilie reduce all
remaining at the commâ—ng of the Lord shall not preuent them which sleepe c. Wherefore comfort your selues one another with these wordes And not onely so but the comfort is great also in respect of the present calling and societie of the Church of God and namely in the vniting of Iewes and Gentiles together As Isai 54.1 c. Reioyce ô barren saith the Prophet that didest not beare breake forth into ioy and reioyce thou that didest not traued with child for the desolate hath more children then the married wife saith the Lord c. And chap 60.1 c. Arise ô Ierusalem be thou bright for thy light is come and the glory of the Lord is risen vpon thee c. And verse 3 c. And the Gentiles shall walke in thy light and Kings at the brightnes of thy rising vp Lift vp thine eyes round about and behold all these are gathered and come to thee thy Sonnes shall come from farre and thy daughters shall be nourished at thy side Then shalt thou see shine thine heart shal be astonished and inlarged because the multitude of the Sea shall be conuerted vnto thee the riches of the Gentiles shal come vnto thee c. And ch 66.10.11.12 13 14. Reioyce yee with Ierusalem saith God by his Prophet and be glad with her all ye that loue her reioyce for ioy with her all ye that mourne for her that yee may sucke and â—e satisfied with the breasts of her consolation that ye may milke out and be delighted with the brightnes of her glory For thus saith the Lord I will extend peace ouer her like a flood and the glory of the Gentiles like a flowing streame then shall ye sucke yee shall be borne vpon her sides and be ioyfull vpon her knees As one whom his mother comforteth so will I comfort you and ye shall be comforted in Ierusalem And when ye see this your heart shall reioyce and your bones shall flourish like an herbe and the hand of the Lord shall be knowne among his seruants and his indignation against his enemies The ground of all the comfort of this Article is that our Sauiour who is the liuing head of the Church is and will be for euer the Sauiour of the whole body which he accounteth to be so great a part of himselfe As Ephes 1.22.23 and chap 5.23 But that we may the more fully discerne of the Comforts let vs consider of them more particularly First in respect of the vniuersalitie of it Secondly in respect of the holines And thirdly in regard of the chiefe cause and fountaine of all which is the most holy and gratious election of God Question First therefore what may be the comfort of faith in respect of the vniuersalitie of the Church Answer It is a great comfort to euery true beleeuer when hee considereth the infinite largenes of Gods mercie extending it selfe to thousand thousands to confirme him for his own part in the hope of Gods mercie toward himselfe he being one poore soule among the rest ExplicatioÌ„ proofe It is true There is none that hath faith so much as a graine of mustard seede so timorous and fearefull or so much doubting of the fauour of God through conscience of sinne but the due meditation of the vniuersall extent and ouer-spreading of Gods mercie must needes greatly relieue and raise vp his weake and feeble soule For seeing the mercies of God are through his rich grace and bountifulnes inlarged to the forgiuing of the infinite sinnes of whole nations wherein are innumerable people how many soeuer of them shall truly repent and turne vnto him yea so as no order state or degree is excluded from grace if they will come vnto him in the name of his Sonne as Isaiah chap 56.3.4 5.6.7 And Iohn 6 37. All that the Father giueth me saith our Sauiour shall come vnto me and him that commeth to me I cast not away Nay as we see plainely Mat 11.28 he is most willing tenderly to imbrace euery one that commeth to him in that he saith Come to me all yee that are wearie and laden and I will ease you And ch 18 10.11 12 13 14. How then should not the poorest and fearfullest soule be incouraged to conceiue some measure of comfortable hope that God hath some drop of mercie for him how many or how great soeuer his sinnes be and how long soeuer he hath continued in them Neuertheles this on the other side must be carefully looked vnto that the largenes of Gods mercy doe neuer make vs secure but contrariwise that from this consideration we doe stirre vp our selues to be so much the more studious to walke in all good dutie before him But of the duties more by and by And of the forgiuenes of sinnes more also when we shall come to that Article Question Now what may the comfort of faith bee in regard of the holinesse of the Church Answer Seeing God doth impute the perfect holines of our Sauiour Christ vnto it and also for our Sauiours sake doth accept vs in that measure of holines which it pleaseth him to communicate vnto vs it is a singular comfort to euery member of the Church that hee shall not be shut out of the kingdome of heauen among the wicked and profane but be admitted among the rest of the saints of God the least whereof is very deare and precious in his sight There is no doubt but euery one that is admitted into the kingdome of grace ExplicatioÌ„ and proofe and abideth therein shall be receiued in due time into the kingdome of glorie according to that of our Sauiour to the Apostle Paule Act 26. verse 18. And Psal 116 15. Precious in the sight of the Lord is the death of his saints This wil be further confirmed from the consideration of the election of God which is the foundation of the Church and of all the holines of it Let vs therefore come to the comfort which faith taketh therein Question What may that be Answer The comfort is exceeding great in that the election of God is most sure and vnchangeable and therefore that none of the elect that is none that is a member of the holy catholike Church can possibly perish but shall be most certainly saued Expli So indeede doth our Sauiour assure vs Matth chap 24 verse 24. It is not possible saith he that the elect should be deceiued by any false Christs or false Prophets that they should be drawne away from the truth of God by them And therefore else-where hee doth worthily make this the chiefe ground of euery mans ioy to whom it doth appertaine that his name is written in heauen Luke 10.20 Wherevpon also ariseth this most comfortable challenge against all aduersaries of our saluation Who shal lay any thing to the charge of Gods elect Rom 8.33 This comfort is not onely for euery mans owne selfe who is for his part one of the elect of God but also in
Iacob and in them throgh our Sauiour Christ with all true beleeuers touching euerlasting happinesse and saluation both of soule and bodie For thus doth our Sauiour himselfe interpret the tenure of Gods blessed couenant to the refelling of the Sadduces who denied the resurrection of the body as we reade and as hath beene mentioned before Math. 22.31.32 For so soone as he hath alledged the words of the couenant I am the God of Abraham c hee inferreth straight way against them that God is not the God of the dead but the God of the liuing That is to say they whose God the Lord is doe both presently liue with God in the blessed immortality of their soules after this life ended and also shall for euer liue with their bodies after that they shall be raised vp againe For God is the God of the whole persons of his seruants and not of one part of them onely As he hath created both soule and bodie and as hee hath redeemed them both so no doubt hee will saue them both 1. Cor. chapter 6. verse 20. Rom. 8.23 Touching this promise our Sauiour is yet more expresse and plaine Iohn 6. verses 39 40. Question Which are his words Answer 39 This is the Fathers will who hath sent me saith our Sauiour that of all which he hath giuen me I should loose nothing but should raise it vp againe the last day 40 And this is the will of him that sent mee that euery man which seeth the Sonne and beleeueth in him should haue euerlasting life and I will raise him vp at the last day Explicatiō This will of the Father includeth no doubt a promise of the effectuall performance of the good pleasure of the same his diuine will Beliefe that to euerie true member of the church of God belongeth the inheritance of euerlasting life And let vs in these words obserue likewise the most holy consent The Comforts both of the Father and also of the Sonne touching the assurance of our resurrection And againe chap. 5. verse 21. As the Father raiseth vp the dead and quickeneth them so the Sonne quickeneth whom he will Reade also verses 28 29. And for the consent of the holy Ghost together with the Father and the Sonne we reade Rom. 8.11 If the spirit of him that raised vp Iesus from the dead dwell in you hee that raiseth vp Christ from the dead will also quicken your mortall bodies by his spirit that dwelleth in you THus therefore hauing the Ground Meaning and Promise of this Article Question let vs now proceede to the vse of it And first for Comfort What may that bee Answer This also is expressed by the Apostle Paul in the 15. chapter of his first Epistle to the Corinthians as it followeth verses 55 56 57. in these words 55 O death where is thy sting O graue where is thy victorie 56 The sting of death is sinne and the strength of sinne is the law 57 But thanks be vnto God who hath giuen vs victorie through our Lord Iesus Christ Explication and proofe Here is matter of singular comfort indeede in that Death with all his power shall be vanquished his prison gates set opon and all his prisoners deliuered in that also sinne shall cease and euery curse and the whole irritating power of the law shall be abolished Surely the discomfort of death and the graue is very heauie and grieuous to the naturall man Yea wee haue all of vs experience in our selues that if the least member we haue be hurt so in danger to perish from the rest of the body we are very careful for it It greeueth vs once to thinke that we should loose the least ioynt and we reioyce greatly so soone as we perceiue the recouerie of it How must it not then be much more comfortable to be assured of the restoring of the whole body seeing it must for a time after a sort wholly perish This moued Dauid to sing with ioy in the middest of his troubles that his flesh should rest in hope Psal 16.9 It gaue singular comfort to Iob in his grieuous calamitie as we heard but a while since Iob 19. It hath alwaies imboldned both former and latter Martyrs to indure all their torments chearfully Heb. 11.35 Deare friends as they are loth to part so they are very ioyfull and glad to meete againe God himselfe hath so lincked the soule and bodie in such a concordable consent and mutuall delight each in other that as they are most loth to part a sunder so it cannot but be an exceeding ioy to the soule to haue an assurance of their most blessed meeting againe And the rather because death shall neuer sunder them any more but they shall liue together most blessedly in al ioy and glory for euer Luk 20.35.36 For they can die no more saith our Sauiour for as much as they are equall to the Angells and are the Sonnes of God seeing they are the children of the resurrection as was alledged before To all good men sinne and the hatefull tyranny thereof is more grieuous then death And therfore to be deliuered from it frō all irritation and prouoking of the law must needes also be matter of speciall great comfort The comfortable hope of the resurrection maketh all things the more comfortable to all true beleeuers In this respect the most gratious and faithfull couenant of God spoken of before is the more comfortable because it extendeth it selfe to the body seeing as the mercy of God is perfect so no doubt he will be a perfect Sauiour And as he forgiueth the sinne both of body and of soule so will he remoue the punishment from both yea doubtlesse he will saue and glorifie both In this respect the sufferings of our Sauiour hauing beene in body as well as in soule are the more comfortable because body as well as soule is redeemed by him Beliefe that to euery true member of the church of God belongeth the glorious resurrection of the body In this respect the resurrection of our Sauiour The Duties and his bodily ascension vp into heauen c are the more cōfortable because the members must be made like to the head and because our Sauiour being a King will euery way most perfectly benefit his subiects For seeing as the heathen man could say euery kingdome is euergesia that is a benefiting of the subiects belonging to it most of all must the perfit kingdome of our Sauiour Christ be a most perfit benefiting or rather a beatifying or making of the subiects thereof blessed and happie in the highest degree In this respect the own bodily sufferings of the faithfull are comfortable vnto them they knowing that seeing they suffer in body with Christ they shall be glorified also in body with him as well as in soule according to that of the Apostle Rom. 8.17 Yea and seeing other creatures shall be restored as it followeth in the same text much
field Moreouer in that he compareth it to a crowne Reuel 2.10 yea to an incorruptible crowne of glory 1. Pet 5.4 Now all these things as we knowe they are matters of great reckoning here among men I meane riches and possessions specially the inheritance and posse sion of a kingdome And therefore most iustly may the durable riches and inheritance of the heauenly kingdome of God be of most pretious account with vs. But beside these let vs come to our owne persons and see what they shall be Of the which it is said first concerning our bodies that in this euerlasting life they shall bee made glorious and immortall to the end they may be meete receptacles and habitations for our soules Wherefore seeing our bodies shall shine like the starres of the firmament Dan 12 3. Yea like to the Sunne Mat 13.43 Yea seeing our bodies shall be made like to the glorious body of our Lord Iesus Christ Philip 3.21 How great then shall be the excellencie and glory of our soules at that day We shall no doubt at that time be as a bright shining Temple for the holy Ghost to dwell in for euer and euer Our bodies are nowe the Temple of God through our Sauiour Christ though they be yet mortall and sinfull 1. Cor 6.19 much more therefore shall they be so at the resurrection Our estate and condition as it shall be then is compared to a perpetuall Sabbath and blessed rest with the Lord to reioyce before him in all spirituall duties which he hath prepared for vs to exercise our selues in according to that which is written Isai 66.21.22.23 Reuel 5.11.12 c. and chap 7. verse 10. and chap 14.2 Thus much for the meaning of this Article Question NOw in the next place what promise haue wee that the inheritance of this euerlasting life belongeth to euery true and faithful mēber of the church of God Answer In the 11. chap of Saint Iohn verses 25.26 our Sauiour saide to Martha I am the resurrection and the life he that beleeueth in me though he were dead yet shall he liue And whosoeuer liueth and beleeueth in me shall neuer dye Beleeuest thou this saith our Sauiour Explicatiō In this Scripture after that Martha had made profession of her faith to our Sauiour concerning the generall resurrection at the last day according to the common faith of the people of God as hath beene declared before but yet not being able perfitly to beleeue that our Sauiour Christ could presently raise vp her brother Lazarus who had beene dead foure dayes in his graue he doth by this speech of his relieue the weakenes of her faith in this particular by setting downe a general doctrine for the confirmation of his diuine power not onely touching the resurrection of the body and therewithall of the revniting of the body and soule together but also concerning the continuance of the life of the same body together with the soule for euer To this purpose hee saith first in this text I am the resurrection and the life that is he by whose both merit of death and also efficacie of diuine power the bodies of all the faithfull both men and women shall be raised vp againe to euerlasting life According as else where it is written that life is in him and that he quickeneth whom he will Iohn 1 4. and chap 5 21. And 1. Ep 5.20 that he together with the Father is very God and eternal life that is to say that he is the very author and giuer of eternall life to all that doe belong vnto him Then in the next place our Sauiour sheweth further by what instrument euerlasting life is apprehended and obtained from him namely by faith that is by a perswasion of his power and good will herein according to the diuine promise of God By the which faith also our Sauiour giueth to vnderstand that euerlasting life is begunne euen in this life yea so begunne that death shall neuer preuaile against it as was declared before For though the body dye yet the soule shall liue and waite for the raising vp of the body to liue for euer with it And this benefite saith our Sauiour is generall to all how many soeuer shall beleeue in me insomuch as none of those shall neuer dye to wit the second death Reuel 2 11. and Iohn 8.51 And Luke 20 36. After the resurrection they can dye no more Finally our Sauiour by asking Martha whether she did beleeue that which he had saide hee doth thereby stirre vp her heart to giue credite to his word As though he should haue saide It is thy part Martha without all doubting to bee throughly established in the beliefe of that which I say The which being spoken by our Sauiour to Martha for her instruction and confirmation it is likewise to be taken and applied to our selues for our instruction and confirmation who doe heare and read that which is thus written and recorded concerning this Article But vnto this one place of holy Scripture wee might adde many other euery where repeated in the Bible of God As for example 1. Iohn chap 2. verses 25. This is the promise which the Father hath promised vs euen eternall life And Titus 1. verses 1.2.3 God that cannot lye hath promised it before the world began Read also 1. Tim 1 16 17. This is a true or faithfull saying and worthy to be receiued by all meanes or worthy all allowance that Iesus Christ came into the world to saue sinners Yea to saue all that shall beleeue in him with an eternall saluation And chap 4 8. Godlines hath the promise of the life present and of that which is to come And 2. Ep 4 8. Henceforth saith the same Apostle is laide vp for mee the crowne of righteousnes which the Lord the righteous Iudge will giue me at that day and not to me onely but vnto all them also which loue his appearing And 2 Cor 13.4 We shall liue with Christ through the power of God Here also call to mind againe Psal 22 27. Your heart shall liue for euer And Dan 7 verses 26 27. The iudgement shall sit and they shall take away his dominion that is the dominion of euery Tyrant and persecuter of the Church to consume and to destroy it to the end And the kingdome and dominion and the greatnes of the kingdome vnder the whole heauen shall be giuen to the holy people of the most high whose kingdome is an euerlasting kingdome and all powers shall serue and obey him Question But how may wee knowe that we are in the number of that people to whom this euerlasting life doth belong Answer We may knowe it by the beginning of it in our hearts here in this life by true faith and repentance by our longing after it by our ioy in the hope and expectation of it and finally by our holy labouring and striuing after it Explicatiō proofe To such no doubt the promise of