of all the workes of Gods creation against all such as speake euil of any one of them to any the least reproch and â—â—shonour of his most holy and reuerend name Finally Faith concerning the workes of Creation and the comfort of them teacheth all true beleeuers to humble themselues vnfainedly before God the most gratious and almightie Creator of them ExplicatioÌ„ and proofe Here againe let vs call to mind that of duties belonging to God in respect of his works of Creation Some pertaine to iudgement other to affection some to speach and some to the actions of life Now that it is our dutie first of all to esteeme of all the workes of Gods creation very reuerendly yea euen of those that bee the least and basest of them in comparison of other it standeth with verie good reason in so much as the same God who made thee one hee made the other also Hee that created the greatest created also the least the basest as well as the most noble the most deformed as wee account deformitie as well as the most comely and beautifull as wee esteeme of beautie they haue all one and the same Author and Maker And therefore well may wee reason for the honour of the workes of Gods creation as the Apostle Iames doth for the authoritie of euerie commandement of the lawe because one God and Law-giuer gaue them all Chap 2.11 Reade Psalme 104.24 and 1.39.14.15.16.17.18 Read also Prou. 6. ver 6.7 c. and chap. 30.24 c. Yea and the Lord hath of purpose put a difference betwixt creature and creature that the excellencie and beautie of the one might the rather appeare by comparing it with the other the lesser with the greater the weaker with the stronger the slower with the swifter the lighter with the heauier the colder with the hoter c. And all this the Lord would haue so for a more perfect declaration of his manifold diuine wisedome according to that Psalme 104.24 O Lord how manifold are thy workes In wisedome hast thou made them all the earth is full of thy riches c. Reade also Romanes 1.19.20 c. Acts. 17.24 c. For euen to this end God made the world and all thinges therein that by the creation thereof his eternall power and Godhead being considered in his workes might be made manifest to all men that they might seeke him yea and sensibly finde him c. And thus also it is plaine that it is our dutie to glorifie and praise God in all his workes according to that notable admonition which wee reade Iob chap. 36.24.25.26 Remember that thou magnifie his worke which men behold All men see it and men behold it a farre off Behold God is excellent c. And according to the generall exhortation of the 148. Psalme where all creatures are stirred vp to praise God euen in this respect that they are his creatures Reade also Reuelation chap. 14.7 the exhortation of the holy Angell there And the rather are wee thus to glorifie God in his creatures because they being the workes of his hands doe make the difference betwixt him and all false Gods Ier. 10.16 and Acts 17.23.24 c. Wherefore according to the third branch of the answere it is further manifest that as we must for our owne parts esteeme reuerendly of all the works of God and accordingly glorifie his name therein yea in such manner that euen those that are pudenda and a cause of shamefulnes and blushing to vs by reason of our sinnes ought to be accounted honourable as they proceede from the most wise and iust God so must we haue care to cause others as much as lieth in vs to doe the like For who looking vpon the Frogge or Caterpiller or little Flie or poore disdained Lowse but so soone as he remembreth that God did euen by these his creatures confound one of the proudest and cruellest Kings and people of the world euen the Egiptians Who I say considering this can but praise God in this respect that God should by such base and contemptible creatures worke so glorious a worke According to that Psalme 78.45.46 c. 105.29.30.34.35 And as wee must of dutie speake honourably of God for them so may wee not indure to heare any thing spoken to the contrarie dishonour of his most blessed name Well haue the Ministers of Gods word as wee reade in ancient record zealously reprooued and condemned those blasphemous heretikes who haue ascribed any part of the worke of Gods creation to the Diuell such as the hereticks called Paternians Eâ—â—omians and Ethicoprucopta are reported to haue beene who feared not to affirme that the inferiour parts of the bodies of â—â—en and women are the worke of the Diuell Likewise well haue they reproued and condemned the Heretikes called Seuâ—riani who condemned wine as not being a creature of God And with them well also haue they condemned the Marcionites who accounted this whole world to be a worke vnworthie to be ascribed vnto God The like reproofe and zealous condemnation is to be continued and maintained of all faithfull Ministers of the holie word of God and of all faithfull Christians against the same and all other the like blasphemous maligners and railers against any of the workes of our God God himselfe no doubt will take our parts heerein and iustifie himselfe against all their blasphemous derogations Theater of Gods iudgements chap. 31 Concerning Blasphemers M. Perkins Expâ—â— Syâ— speaking of Gods Omnipotency Mornaeus cap 11. de Verit Religionis Act Mâ—â—u in his collection of Gods seuere iudgements against Blasphemers a little before the end of the Booke whatsoeuer they may bee And verie worthily also haue other the good seruants of God to the same ende recorded the iust iudgements of God against such lewde and wicked persons from time to time Against some for reproching his thunder and against other for other their diuellish and licentious calumniations and contempts And namely right worthily is it recorded against a King of Spaine Alphonsus the ninth that hee bare his punishment from the iust hand of God because hee presumed to say that if hee had bene at the creation hee could haue disposed of the worlde in a better manner then now it is Reade the notable admonition of M. Foxe to beware of blaspheming of Gods wisedome or workes any way from an example of a fearfull iudgement of God vpon a Girle about 12. yeeres olde The graue Father vpon a speciall occasion maketh a verie notable and large admonition worthie to be diligently read attended and obeyed of all that shall reade the same The which for their sakes who haue not that booke yea and to the ende that such as haue the booke may yet haue so necessary and worthie an admonition more neere hand and in their present view I will not thinke it tedious to copie out at large both it and the occasion of it as the godlie Father himselfe hath set it downe The
mischiefe practised euen against the Person of the Creator The grouÌ„d and history of his Death as the most wicked practise of all that can be named to haue fallen out at any time and that it did acknowledge that crucified man how abiect of how vile account or appearance soeuer and by this mouing yeelded faithfull obedience to him to the reproofe of his persecutors as vnto the Creator thereof without whom nothing was made of those things which were made Iohn 1.3 And furthermore by this mouing as it were by groning it complained vnto God that it did vnwillingly susteine and nourish so wicked and mischieuous a people and therefore did as it were intreat leaue that it might swallow them vp into the bottomelesse gulfe of it as it did Corah and Dathan of old Num. 16.31 insomuch as here the cause of a farre more excellent Moses was in hand and of another altogether differing from Moses and so likewise of a crime farre more detestable then that which was committed against Moses And in very deede not long after the earth vomited out these men and the swords of the Romans destroyed them Moreouer this Land aboundantly blessed of God with very great blessings and specially with extraordinâ—ry fruitfulnes by the mouing of it selfe gaue witnes to that horrible change wherevnto it fell it being by little and little transformed into a desert as if it had beene strowed with brimstone and salt euen as Moses manie ages since hath very expresly prophesied that it should come to passe Deut. chap. 29. verse 23. Reade also Psal 107.34 Loe this was the Sermon which the earth made then to euerie one of that most deafe auditorie But since that time what Nation is there where it hath not preached the same and that also in a more sharpe manner For how many Cities haue beene ouerthrowne yea how many Countries haue beene swallowed vp euen in our remembrance in euery part of the world by such earthquakes And that I doe not goe farre off was not this Church wherein we come together as also the whole Citie shaken yea and the whole countrie neare vnto vs for fiftie miles in compasse hath it not trembled a few yeares since vnder the weight of so many huge and high mountaines remaining euen from the time that the foundations of the world were laid And albeit Gâ—d hath spared vs yet he hath not spared all nor dealt so fauourably with them For behold not very long agoe halfe of the Citie of Vienna in the Countrie of Austria a foretresse of these christian parts of the world was ouerthrowne And yet who is moued in himselfe who trembleth To be short who learneth to be wise from the example oâ— other Thus then we see how the trembling of the earth at the death of our Sauiour Christ preacheth the wrath of God against all sinne and namely against the most blockish and hard hearted Iewes whom the most fearefull spectacle of the most grieuous sufferings and death of our Sauiour could not cause to feare though they were laid vpon him for their sinnes I meane for the sinnes of so many of them as did according to the election of God belong vnto him Moreouer the earth by this trembling acknowledged and testified that this crucified man was the onely true Messiah so to be acknowledged and reuerenced of the whole Church of God Yea and no doubt it did therewithall giue to vnderstand as we may well conceiue that the effect of the death of Christ was and should be most mightilie for euer before the Lorde and in the preaching of the Gospel properlie to the iustification and saluation of the elect and by accident that is by reason of the contempt of the wicked reprobate to their most fearefull and eternall condemnation For thus saith the Lord himselfe both by prophesie aforehand Hag. 2.7 8 9 10. And by faithfull record vpon the performance of the prophesie by the comming of Christ and that which followed vpon it as Heb. 12.26 I wil shake the heauens and the earth c. And as the prophet Haggai saith I will moue all nations the desire of all nations shalâ— come c. And when as euery strange thing either in heauen or in earth eclipses appearing of cometes death of Princes earth-quakes c. doe cause vs to expect strange things to follow why should wee not consider from the vnwonted quaking of the earth together with the darkening of the Sunne and other strange accidents at the death of our Sauiour that euery one apart and much rather all ioyntly together were tokens of strange consequences or things to follow as also it came to passe in the open sight of all the world immediately vpon the same euen to this day The cleauing of the rockes anâ— throwing oâ—en the heauie couerings of the Sepulchres sheweth that it was a mightâ—e ea thquake wherewith God at this time shucked the earth Itâ—m A memorable iudgement of God ten years beâ—ore the Pâ—eacher preached this doctri e the which he set downe in writing about twelue yeares since ANd for a further declaration thereof let vs come to the third Sermon euen that which the cleauing of the rockes and stones did preach For this as Beza well saith is a very speciall circumstance not lightly to be passed ouer to wit that the very rockes were clouen by the earthquake and that not to yeelde forth plentie of water as once they did in the desert through the exceeding great mercie of God Exod. 17.6 but contrariwise to commence a sore action against this sturdie-hard-hearted and incorrigible wicked people And what shall we say else Were not saith Beza the rockes before our eyes ten yeares since clouen asunder the which we would haue thought could not haue beene sundered Were they not roled and tumbled more then a whole mile bâ—eaking downe all whatsoeuer was in their way with such force as one would not thinke And for conclusion O how horrible a sight was it Did they not ouerwhelme dwelling houses meddowes vineyardes fields men women children cattell and all yea and all this fell vpon them if that be true which is reported of them of whom that may truly be said which the Lord saide to the people of his time concerning those vpon whom the towre of Siâ—oam fâ—ll and pressed them to death Luke 13.4 So then wee want not preachers no not from those things which by their owne nature want sense beside those things which are daily beaten into our eares out of the word of God and which conscience it selfe doth night and day tell vs of But we haue neither eyes to see nor eares to heare so that it remaineth onely that the threatnings of God so long time despised of vs be in horrible manner executed vpon vs while the earth groneth vnder our feete crauing iudgement and vengeance from God against the wickednes of men waiting euen witn sighes for that last day Rom. 8.20 in the which
trie and examine his doctrine to be a meere impostor and a most dangerous seducer Finallie the true comming of our blessed Lord and Sauiour is yet to come the comming of that false Christ which H. N. teacheth is as he saith allready at this day Neither if wee giue him any credit that is if wee will beleeue a most false and fantasticall Hereticke is there any other day to be looked for as hee both writeth and affirmeth expressely in that his booke which hee calleth The ioyfull Message The true comming of our most blessed Sauiour therfore is not that comming which the most accursed H. N. would haue vs to beleeue without anie further expectation or waiting for Let vs therfore bouldlie reiect N. H. with all his false and hereticall doctrine But we are not to reiect him alone but diuerse other also in respect of their false conceits against the truth of this Article in any branch of it either concerning the blessed estate of the godly or the cursed and wofull estate of the wicked for euer and euer by vertue of this iudgement For it shall be in vaine to dreame with the Chiliastes as if after a thousand yeares the damned should be deliuered from their torment or with those that are called Misericordes who vnder pretence of Gods mercie imagine that he will condemne none to be punished eternally but will after a certaine time release them Wherein they making themselues more mercifull then God they doe thereby also destroy his most glorious and eternall iustice Of which sort of false interpreters of this last iudgement of our Sauiour Christ we may read in Augustine in his 21. booke De ciuitate Dei cap 8 9 10. and 17 18 19 20 21 22. Vnto whom also doe the popish sort approch in their fancies about limbus and their purgatorie fire as if sinnes could bee otherwise satisfied for then by the blood of Iesus Christ or otherwise bee apprehended then by a true and liuely faith to perfect iustification while men liue here in this world Neither are they to be regarded that vainely dispute of that euerlasting fire which is threatened for the punishment of wicked men and of the wicked Angels as though no spirit were subiect to the feeling of fire c. For God knoweth well enough to verifie euery iudgement that hee hath denounced neither wil he be failing in the executioÌ„ of this the last of all which shall be as a perpetuall sealing vp and ratifying of all the rest Finally most damnable are those mockers which the Apostle Peter hath prophesied of euen all they in whom the same prophesie is at this day fulfilled who account this doctrine of the comming of our Sauiour to iudgement no better then a fable and therefore doe despise all whatsoeuer is spoken of it But it is certaine that they shall one day finde to their endles terrour and woe that God will in good earnest bee auenged of all their mockings For hee will surely come and hee will bring his wages with him as the holy Scriptures doe teach at what time the full paiment of the wicked shall be no more delaied then the reward of the godly shall according to that which wee reade Isai ch 40 10. and ch 62 11. and Reuel 22.12 Yea both holy Scripture and also reason and the conscience of euery one not seared as it were with a hote yron and hardened doe euict that it shal and must be so Touching the holy Scriptures and the testimonie thereof we haue seene it so plentifully auouched before that we need not now stand to produce them againe And that it standeth vpon good reason euery man that will not put out his owne eyes may easily see For seeing God is iust it cannot be but it must one day goe thenceforth perfitly well with those whom he loueth and fauoureth and whom he hath persitly iustified in our Sauiour Christ And likewise it cannot be but perfite iustice must one day and for euer be executed vpon the wicked according to their demerites The which because it is not in this world which is a time of the long suffering of God it must needs be in an other And so the Apostle Paul reasoneth and teacheth vs to reason to our comfort euen as he taught the Thessalonians 2. Ep chap 1. verses 4 5 6 7 8.9 10 11 12. Your patient induring of afflictions and tribulations which ye suffer saith he is a token of the righteous iudgement of God that ye may be accounted worthy of the kingdome of God for the which ye also suffer For it is a righteous thing with God to recompence tribulation to them that trouble you And to you that are troubled rest with vs when the Lord Iesus shall shew himselfe from heauen with his mightie Angels In flaming fire rendring vengeance c. And againe 1. Cor 15.19 If in this life onely we haue hope in Christ we are of all men the most miserable But it is not so And therefore shall that be generally accompâ—â—â—hed concerning all afflicted Christians and against all the wicked which is spoken of the rich man and Lazarus You in your life time will God say receiued pleasure and the godly paines Now therefore are they comforted and you are tormented It is true that as we read 1 Pet 4 17 18 19. Iudgement beginneth at the house of God But as the same Apostle saith further If it first beginne at vs what shall be the end of them that obey not the Gospel of God And if the righteous be scarcely saued where shall the vngodly and sinner appeare Iustice also is accounted among men to haue the due course though the full iudgement and execution of those that are coÌ„mitted to prison be deferred til the daies appointed for the sessions assises And therefore why should we not much rather esteeme the iustice of God to be effectuall though the finall and full iudgement day which shall bee as it were the generall assises for the whole world be deferred vntill the dissolution and end thereof And finally the conscience no doubt of euery man that is not grossely hardened seeleth a kinde of smmons in himselfe concerning this last iudgement as was saide according to that saying of the Apostle Paul Rom 2 15. their conscience bearing witnes and their thoughts accusing one an other or excusing Wherefore beloued in the Lord howsoeuer it is with any mockers or mis-interpreters of this holy Article of our faith let vs vndoubtedly beleeue it in that true sense which the holy Scriptures themselues doe report and teach the same vnto vs. Yea let vs beleeue it as that which is necessary for the establishing of our faith in all the rest and for the confirming of the whole fruite and benefite of them vnto vs for euer And in the hope thereof let vs I beseech yee carefully prepare our selues that wee may be found such as wee ought to be walking in the holy duties aboue specified And namely let
receiue saith our Sauiour Christ c. Nowe this wee knowe is a speciall petition which wee are to aske of God that it would please him to increase our Faith as wee haue the example of the Disciples of our Sauiour Christ Thus much for the explanation and proofe of this answere NExt to this it is not as I suppose amisse that you shew after what manner I meane in what course and order the holie Ghost doth work this worke of our regeneration and newe birth with the increases thereof in the seuerall parts or branches of it so farre as for the present wee can discerne Question What is the order of this his working Answere First hee sheweth euery one of the Elect children of God his owne ignorant sinnefull and damnable estate yea hee subdueth their soules to an acknowledgement of the iust deserued damnation which is due thervnto and accordinglie to feare and tremble at the curse of the Lawe Secondly hee inlighteneth the minde to see the Saluation of God with hope to bee a partaker thereof Thirdlie hee stirreth vp the affection of the heart to a longing desire after it and therewithall to mourne for sinne which might iustly separate betwixt vs and it Yet so as hee causeth the heart to long with patience in waiting for the comfort and assurance of attaining vnto it Fourthlie he powreth into the soule and conscience a feeling and ioyous tast of Gods loue and of his gratious readinesse to shew mercie yea hee giueth such a certificat of their particular Adoption to bee the children of God that they reioyce more therein then if they had wonne the whole world Finallie the holy Ghost doth not cease to stirre vp euerie true beleeuer to an earnest care and indeuour of daylie profiting by all holy meanes both in Knowledge and Faith and also in Repentance and obedience of the Gospell comforting and strengthening them also against all such lettes and discouragementes as they doe meete withall For the first of these read Iohn ch 16.9.10.11.12 The holie Ghost as our Sauiour Christ hath taught vs reprooueth the world of Sinne and of Righteousnesse and of Iudgment Of sinne saith our Sauiour because they beleeue not in mee c. Wherby it is euident that not to beleeue in Christ is a very great and a grieuous sinne For the second read Ephes 1.17.18 where the holie Ghost is called the Spirit of wisedome and Reuelation inlightening the eyes of our vnderstanding to know the hope of the calling of God c. Read also 1. Cor 2.9.10 The things which the eye hath not seene c. God hath reuealed them vnto vs by his Spirit For the Spirit searcheth all things yea the deepe things of God And for the comfort of Hope see Rom 8.24 Wee are saued by Hope Thirdly for that desire and longing after Saluation which the holy Ghost worketh read in the same chapt the 23. verse and also verses 26.27 Wee which haue the first fruits of the Spirit doe euen sigh in our selues waiting for the Adoption euen the redemption of our bodies Likewise the Spirit also helpeth our infirmities for wee knowe not what to pray as wee ought but the Spirit it selfe maketh request for vs with sighes which cannot be expressed c. And the children of God are noted by this property that they loue the saluation of God Psal 40.16 And which is in effect all one they are said to be such as loue the appearing of the Lord. 2. Tim. 4.8 And therefore they pray Come Lord Iesu come quickly Reuel 22 20. And Psal 119.41 Let thy louing kindnes come vnto me ó Lord and thy saluation according to thy promise Neuerthelesse they wayte with patience according to that of the Patriarke Iaacob Gen 49.18 O Lord I haue waited for thy saluation And as Simeon vppon whom was the holy Ghost as the Euangelist testifieth waited for the consolation of Israel Luke 2.25 And as we read Rom 8.25 If we hope for that we see not we doe with patience abide for it According also to that in the 123. Psal Behold as the eyes of seruants looke to the hand of their Maisters and as the eyes of a maiden to the hand of her Mistres so our eyes waite vpon the Lord our God vntill he haue mercie vpon vs. And that the holy Ghost causeth the children of God to mourne for their sinnes it hath beene shewed before in which respect they are said to be such as mourne in Sion Isai 61.3 The which mourning also ministreth hope of Gods mercy Lamen chap 5.19.20.21 Ezek chap. 9. For the proofe of the fourth branch read Rom 5.5 The loue of God is shed abroad in our hearts by the holy Ghost which is giuen vnto vs. And chap 8.15.16 Ye haue receiued the Spirit of adoption whereby wee crie Abba Father The same Spirit beareth witnesse with our Spirit that wee are the children of God Herein as the Apostle Peter teacheth wee haue cause to reioice with ioy vnspeakeable and glorious 1. Ep 1.8 And in comparison heereof all is but dung as the Apostle Paul truly estimateth Phil 3.8 Finally touching the care of further profitting both in knowledge faith and repentance which the holy Ghost worketh it may be proued from that wee read Philip 1.7 God will performe the good worke which hee hath begun And the prayer of the same Apostle warranteth the same 2. Thessa 1.11 God will fulfill all the good pleasure of his goodnes and the worke of faith with power Hee will leade from knowledge to knowledge from faith to faith and from glory to glory according to the image of God Rom 1.17 2. Corinth 3.18 Read also Prouerb 4.18 The way of the righteous shineth as the light which shineth more and more vnto the perfit day And for proceeding in knowledge consider of that 2. Cor 5.16 Henceforth know wee no man after the flesh yea though we had knowne Christ after the flesh that is not so purely as we ought looking too much to his abasement c. Yet henceforth know we him so no more A figuratiue concession like to that 1. Corinth 4. ◠Consider also of the similitude which the same Apostle vseth in the 13. chap of the same Epistle verse 11. When I was a childe I spake as a childe I vnderstoode as a childe I thought as a childe but when I became a man I put away childish things So it is in the spirituall age as it were of Christ not onely in comparison of our estate heere with that it shall be in the Kingdome of glory but also in respect of that differing measure of grace heere in the Kingdome of grace which now wee speake of For as in the worke of nature all the parts and powers are not perfect at once but they growe in the wombe first Ecclesiast 11.5 and after by the milke of the mothers breast c so is it in the worke of grace Wee are borne of the Spirit wee must growe vp still by the
blessing is in it so wil I doe for my seruaÌ„ts sakes that I may not destroy them whole As though hee should say were it not for my seruants sake Israel should bee whole destroied For so it followeth in the next verse in these wordes But I wil bring a seede out of Iaakob out of Iuda that shall inherit my mountaine mine elect shall inherit it and my seruants shall dwell there And Sharon shall be a sheepfold c. And verse 13. Thus saith the Lord God behold my seruants shall reioyce and yee shall be ashamed c. Read also Malâ—ch 3 16 17 18. The Queene of Sheba pronounced Salo seruaÌ„ts to be happy men in that they serued so wise a King 1. Kin. 10 8. but more happy was Salomon himselfe in that hee was the seruant of the most wise God Herein also did king Dauid his father reioyce as Ps 119 124 125. Deale with thy seruant according to thy mercy and teach me thy statutes I am thy seruant grant me vnderstanding that I may knowe thy testimonies Finally that Gods sentence shall stand on the behalfe of his seruants so as none shall be able to reuerse it it may be perceiued from that we read Isay ch 41 1 c. Keepe silence before me c. And Micah 7 16. The nations shall see and be confounded for all their power They shall lay their hands vpon their mouth c. And Habbak 2 20. When the Lord chief Iustice of a nation giueth sentence none no not of the bench replieth much lesse shall any dare reply when the Lord of Lordes the chiefe Iustice of all the world shall pronounce his sentence and iudgement Read Isay 52 7 8 9. and Rom. 8 31 32 33 34. Question WHat is the comfort of this that the Lord our God is infinite in wisedome and that according as he hath made all things in wisedome as Ier. 1â— 12 and Ps 104 24. Lord how manifold are thy workes in wisdome hast thou made them all so doth he in like perfection of his diuine wisdome order and gouerne them all What I say is the comfort of this Answere It is very comfortable to vs in that hereby we are assured that there is no wisdome nor vnderstanding nor counsell which can possibly preuaile against the Lord. And likewise it is no small comfort to so many as are wise in the Lord and according to the instructions of his holy word that they may thereby assure themselues that they are truly wise and of the truth as the Apostle Iohn writeth 1. Ep. chap. 3 and verse 19. And that no craft or subtiltie of their aduersaries shall finally preuaile against them no more then they can preuaile against God himselfe ExpiratioÌ„ proofe It is true as it is expresly testified Pro. 21 30 Read also Ier. 8 9 ch 9 23 24. Iob. 5 12 13. Luk. 1 51 1. Cor. 3 19 20. Read also Psal 23.4 The Lord is my shepheard c. Yea though I should goe through the shadow of death I will feare no euill for thou art with me thy rod and thy staffe they comfort me Question Now what is the coÌ„fort of this that the Lord our God is likewise not onely long suffering of great patience toward vs when we offend him but also infinite in all goodnes and mercy according to his owne most free grace and purpose Psal 145 8 9. Answere It cannot but be exceeding comfortable if we consider that no multitude or greatnes of sinne nor any indignitie vnworthines of person can hinder the most free course and as it were the streame of Gods mercy from those that doe truly seeke mercy and forgiuenes at his hands Exâ—licatioÌ„ and proofe Likewise it cannot be but exceedingly comfortable to consider that the mercy of our God yea that the bountifulnes of his mercy is greater then all our wants and miseries can be and that he will in his due time aboundantly succour and relieue vs in and against them all This infinite goodnes and mercy of God is most comfortably described and testified in the 103. Psal verses 8 9 10 c. Read also Ier. 31 10 11 12 13 c. and Mich. 7 18 19 20 and Ezech. 16 1 2 3 4 5 6 c. God is so exceeding in mercy that the wickednes of the wicked cannot altogether alienate and restraine his mercy from them Act 14 17. Much rather then will he be mercifull to his children that feare him Isay 30.18 19 c. chap. 49 15. c. 1. Tim. 4.10 Yea God preserueth bruite beastes much more will he preserue men specially his owne elect children Psal 36.6 and 147 9. and that also most freely euen for his owne sake Isay 43 25. Rom. 9 15. Let vs proceede to the rest Question What is the comfort of this that the Lord our God is perfectly righteous Answere That he wil in his good time right all iniuries and wrongs done to his faithfull seruants and that he will certaineâ—y fulfill both all his promises towards his seruants and also all his threatenings against the wicked Explication and proofe For a proofe of this comfort arysing from the most perfect and incorrupt righteousnes of God Read Ecclse 5. verse 7. If in a countrie thou seest the oppression of the poore and the defrauding of iudgement and iustice be not astonished at the matter â—or he that is higher then they that be high regardeth yea euen he that is the most high aboue them all And further for the proofe of the rest of this answere read 2. Thes 1 6 7. and Heb. 6 1â— Rom â— 25 26 and Psal 119. verses 137 138. Righteous art thou ô Lord and iust are thy iudgements Thou hast commanded thy Testimonies which are exceeding righteous and faithfull And Psal 33 5. The Lord loueth righteousnes and iudgement And Psal 3â— â—â— The Lord loueth iudgement and forsaketh not his Saints they shall be preserued for euermore c. And Psal 45 7. Thou louest righteousnes and hatest wickednes Question SHewe therefore now furthermore what the comfort of this is that the Lord â—ur God is most â—aithfull and true immutable and vnchangeable in all his promises as Psal 89 28 c. and 105.8 and 110.4 and 146.6 Rom. 11 29. Numb 22 1â— Answere Nothing can bee more comfortable then the assurance of Gods euerlasting mercy and fauour to our eternall happines and saluation Explication and proofe It is vndoubtedly true The fauour of God is better then life as Psal 63 3. Thy louing kindnes is better then life therefore saith the holy Prophet shall my lips praise thee And we may all of vs iustly say as we read Psal 60 6 God hath spoken in his holines therefore I will reioyce And againe Psal 56 10. I will reioyce in God because of his word c. And Psal 119 162. I reioyce at thy word as one that findeth a great spoile Yet one thing more and so an end
wife of one William Mauldon as hee writeth dwelling at a Towne sixe miles from London called Waltam-Stow taught young children to reade which was about the yeare of our Lord 1563. and the fourth yeere of Queene Elizabeths reigne Vnto this Schoole among other children came one Benefields daughter named Dennis about the age of twelue yeeres As these children sat talking together they happened among other talke as the nature of children is to be busie with many things to fall into communication of God and to reason among themselues after their childish discretion what hee should be Wherevnto some answered one thing some another Among whom when one of the children had said that he was a good olde Father the foresaid Dennis Bennifild casting out impious words of horrible blasphemie what he said she he is an old doting foole What wretched and blasphemous words were these ye heare Now marke what followed When William Mauldon heard of these abominable wordes of the Girle he willed his wife to correct her for the same Which was appointed the next day to be done But when the next morning came her mother would needs send her to the market to London the wench greatly intreating her mother she might not goe being maruellously vnwilling thervnto Howbeit through her mothers compulsion she was forced to goe and went And what happened Her busines being done at London as she was returning againe homeward and being a little past Hackney suddenly the Girle was so striken that all the one side of her was blacke Wherevpon immediately she was carried backe to Hackney and there the same night was buried Witnesse of the same Storie William Mauldon and his wife also Bennifâ—ld her Father and her mother A terrible example no doubte both to olde and yonge what it is for children to blaspheme the Lorde their God And what it is for parents to suffer their yong ones to grow vp in such blasphemous blindenes and not to nourture them betimes in the rudiments of the Christian Cathechisme to know first their creation and then their redemption in Christ Iesus our Lord and Sauiour to feare the most holy name of God and to reuerence his Maiestie For els what do they deserue but to be taken away by death which contemptuouslie despise him of whom they take the benefit of life And therefore let all yong maides boyes and yong men take example by this wretched sillie wench not onelie not to blaspheme the most Sacred Maiestie of the omnipotent God their Creator but also not once to take his name in vaine according as they are taught in his commandements Secondlie let all Fathers Godfathers and Godmothers take this for a warning to see to the instruction and Catechising of their children for whom they haue bound themselues in promise both to God and his Church Which if the Father and Godfather the Mother and Godmothers had done to this yong Gyrle verilie it may be thought that this destruction had not fallen vppon her Thirdlie let all blinde Atheists Epicures Mammonists Belly-Gods of this world and sonnes of Belial hypocrites infidells mockers of religion which say in their hearts Ther is no God learne also hereby not onely what God is what he is able to doe but also in this miserable creature here punished in the worlde to behold what shall likewise fall vpon them in the world to come vnlesse they will be warned betimes by such examples as the Lorde God doth giue them Fourthlie and lastly here may also be a spectacle for all them which be blasphemous and abominable swearers or rather tearers of God abusing his glorious name in such contemptuous despitefull sort as they vse to do Whom if neither the word coÌ„mandement of God nor the calling of the Preachers nor remorse of conscience nor rule of reason nor their withering age nor hoarie haires will admonish yet let these terrible exaÌ„ples of Gods district iudgement somewhat moue them to take heed to theÌ„ selues For if this yong maiden who was not fu ly 12. yeres old for her vnreuerend speaking of God that but at one time did not escape the stroake of Gods terrible hand what then haue they to looke for which being men growen in yeares stricken in age being so often warned and preached vnto yet cease not continuallie with their blasphemous oaths not onely to abuse his name but also most contumeliouslie despitefully to teare him as it were and all his partes in peeces Thus farre M. Foxe admonisheth all sortes both yong and olde to beware of all blasphemie against the Lord our God Now let vs proceede Finallie that faith in the creation of God may iustly teach vs true humilitieâ— Read Iob chapt 38. And chapt 39. c. It is the argument whereby God himselfe teacheth Iob to humble himselfe Read also Ier 5.21.22 HEtherto of the Duties more generallie Wee come nowe to the particulars Wherefore touching the more particular Duties First and foremost which are they that belong to this comfort of Faith that God our heauenlie Father hath created the most glorious and inuisible heauens to the ende they may be our euerlasting habitation with the rest of his faithfull seruants together with his holie and elect Angels after this transitorie life once past and ended Question Which I say are the Duties which ought to arise from this comfort Answere In that the Lord God our heauenlie Father hath created inuisible creatures not onely the heauens which wee see not but also the holie Angels farre more glorious and excelient then anie of the visible are which our eyes doe see First it is our duetie to conceiue more highly and gloriouslie of the most high and excellent Maiestie of God then all outward creatures can throughlie expresse vnto vs. Secondlie insomuch as it hath pleased God our heauenly Father to create the most glorious heauens to be our euerlasting home and most blessed and comfortable dwelling place Answere wee are admonished thereby to take heede that wee doe not addict our mindes to these earthlie creatures and present vaine and transitorie worlde but that wee doe wholly set our hearts to seeke after heauen and heauenly things and in comparison therof to esteeme lightly of the greatest riches and pleasures or of the highest preferments and honours of this life But most of all wee are hereby admonished to take heede that wee continue not in the fâ—â—the of our sinnes which would vtterly barre vs from the kingdome of heauen Explication and proofe Touching the first part of this answere let vs first of all consider that the Angels themselues cannot comprehend nor behold the full brightnes of the excellent glory and Maiestie of God in which respect they are described with wings couering their faces Isai chapter 6. verse 2. And therfore much lesse are wee able to conceiue how these creatures which wee see should fullie represent the same vnto vs. Let vs consider also that the children of Israell could not look
euer Amen Thus much for the proofes of the prouidence of God more generally LEt vs come now to the proofes of the more particular or more speciall prouidence of God Concerning the which wee promised to inquire according to the order of the works of Gods creation in the seueral daies therof First therefore Question what proofe haue you for the prouidence of God in the gouerning and disposing of the inuisible heauens Answere The third petition of that holy praier which our Lord Iesus Christ taught his Disciples is a plaine proofe of it in that according to his warrant wee pray Thy will bee done in earth as it is in heauen ExplicatioÌ„ proofe This verily is one euident proofe And the same is confirmed againe by the Lords own most holy and diuine praier which is recorded in the 17. ch of the Euangelist Iohn v. 24. Father I wil that is it is my earnest desire that they which thou hast giuen me bee with me euen where I am that they may behold my glory c. Read also Act 26.18 1. Cor 6.9 Eph 5.5 Luk ch 13. v. 23. c. where it is manifest that the inheritance of heauen is the gift of God and that none shall be partakers of it but they to whom God will giue it Now secondly what proofe haue you concerning the prouidence and holy gouernment of God ouer the Angels The which because they are either good to wit such as retaine still the puritie and honor of their first creation through the goodnes of God or euill in that of themselues they most wickedly lost their vprightnes and dignitie Question In the first place what ground and warrant haue you for the holy prouidence and gouernment of God ouer the good Angels Answere In the 4 verse of the 104. Psal and Heb 1.7 thus we reade He maketh the spirits his messengers and his ministers a flame of fire And ver 14. Are they not all ministring spirits sent forth to minister for their sakes that shall be heiers of saluation These indeede are plaine proofes concerning the good and holy Angels Shew likewise some proofe of the prouidence and gouernment of God ouer the wicked Angels which as was saide are of themselues become vncleane sâ—irits and Diuels Question What proofe haue you for the prouident gouernment of God ouer them Answere It is euident from hence in that notwithstanding they be exceeding subtile and craftie yet they cannot deceiue and though they be of great power and either way most willing and ready to doe all mischiefe yet they cannot doe the least hurt or anoiance without the permission and leaue of God According to that which we read in the Storie concerning King Ahab 1 King 22. v. 21.22.23 And in the first and second chapters of the booke of Iob. And in the Gospell of Mat chap 8.31 ExplicatioÌ„ proofe These places are also euident plaine to the end you haue alledged them And it is as easie with the Lord to hinder the Diuel yea all the Diuels as well as one froÌ„ working the greater mischiefes as the smaller The which also if he should not of his infinite mercy worke for vs how possibly should we be so graciously preserued against their extreame craft malice as we are eueryone of vs euery day And otherwise how might the holy Apostle so coÌ„fortably assure the Church of God as he doth Rom 16.20 That the God of peace shal tread Satan vnder our feete shortly BVt leauing this point let vs now descend to the visible world and the creatures thereof In the gouernment whereof insomuch as God doth so order all things as was generally obserued that by some disorder and failing of the creatures he might from time to time admonish mankind of their wicked disorders and of their most vnworthy failings in all good dutie to God euer since thâ—â—me of our first wofull fall and yet so as it pleaseth him alwaies in iudgement to remember mercy concerning all that repent and turne vnto him as we shall hereafter more fully declare therefore in these respects let vs consider of the prouidence of God in the more particular gouernment of these his visible creatures Question And first of all what proofe haue you that God doth in this wise gouerne his creatures of the first daies creation Answere Touching the earth the Lord accursed it immediately after the fall and defection of mankind from him so that the good fruitfulnes of it is euer since greatly diminished and impaired Yea euer since that time it hath bin inclined to bring forth thorns thisties and all kind of weedes in great aboundance as we read Gen chap verses 17 18. Explication and proofe Iâ— is true And so againe Ps 10â— 34 The Lord turneth a fruitfull land into barrennes for the wickednes of them that dwel therein But of this more in the prouidence of the third daies work Moreouer howsoeuer the Lord hath so laid the foundaâ—ion of the earth that it caÌ„not be moued by any creature yet he himself hath for the declaration of his power iustice shaken it by many earth-quakes and thereby executed many of his iudgements Whereof some are recorded in the holy Scriptures as Amos ch 1.1 Zech 14.5 Exod 19.18 Mat 27. â—1 54 And of other we our selues haue had experieÌ„ce not many yeares since would God to the furthering of our feare and repentance before God and nowe verie lately againe euen in the end of the yeare 1601. the 24. of December if happily yet at the last it might awaken vs out of our grosse general securitie The Lord hath also diuers times heretofore and likewise very lately darkened the heauens vpon vs couering and hiding the beautie of them from vs as it were with a haire-cloth by many blacke tempests and dark eclipses c. But of this also more in the prouidence of God concerning the instruments of light which were the worke of the 4. day IN the meane while we come to the workes of the second day Question What proofe haue you from whence wee may perceiue that God hath his prouidence in the ordering and gouerning of them Answere This is euident from the vehement tempestes of windes and raine with very grieuous thunders and lightenings in that notwithstanding as experience it selfe confirmeth oftentimes that they might easily growe so forcible and strong that they should blow downe our housen ouer our heads or drown or burn vs vp as the old world was drowned in the daies of Noah when he onely and his family were saued and as Sodom and other cities were burnt with fire from heauen when Lot was deliuered and as the housen of Iobes children were sodainely blowne downe vpon them Yet the Lord partly performing his speciall promise that he would not againe drown the world and generally euen of his accustomed goodnes and mercy he doth so moderate and restraine those his creatures that seldome in comparison doe they greatly
comfort how then may they be thought any way to impeach his Fatherlie pouidence Let vs therefore to so good a purpose make our diligent inquirie into this pointe also Question And first concerning the fearfull iudgements of God against the wicked howe may the execution of them redounde to the benefite and profite of the children of God Answere First because they daunte them for a time yea those of them that are of the most wicked and reprobate or desperate minde so that by the terror of the iudgements of God vpon them they are discouraged and driuen from the pursute of many their most dangerous and mischieuous enterprises against the Church of God Secondly they are hereby humbled though not of any heartie good will but rather of a seruile minde and dissemblinglie to doe some good to the faithfull seruants of God yea sometime to become vassalls and seruants vnto them Thirdly God doth by his fearfull iudgementes executed vppon the wicked make his diuine Prouidence and souereigne iustice to be for the time famouslie knowne and after a sorte acknowledged in all the world but specially of the faithful in the church of God to the more setteled confirmation of their faith Finallie by the fearful iudgements of God cast downe vpon the heads of the wicked they are conuicted in their owne heartes to acknowledge against themselues that the children of God notwithstanding all their outward afflictions are in better estate then themselues ExplicatioÌ„ and proofe These and if there be any such like they are indeed the notable effects of Gods fearfull iudgements against the wicked euen to the benefit of the childreÌ„ of God according to the thanksgiuing of the Church of God Psalme 136. Which celebrateth the praise of the iudgements of God against the wicked as a fruit of his euerlasting and constant mercie toward his owne Churche and people The first branch of the Answere may be exemplified from the Egiptians who by the plagues wherewith God visited them were not onely stated from their vnreasonable proceedings against the Israelites but they were also ouercome at the last to do all the good they could vnto them euen to the inriching and adorning of them with their iewells so far forth that they did leaue themselues as it were naked and bare And which I pray you of all those that were ouer-whelmed in the red Sea while they pursued the Israelites after they had let them go out of their captiuitie would not likewise haue wished themselues to haue ben rather in their estate then in their owne when they saw the Seas violently returning vpon them And haue not wee our selues had a notable experience in our owne age of our singular benefit by that famous iudgement which Almighty God cast vppon the inuincible and proude nauie of our late chiefe enemies and their confederates Anno. 1â—88 No doubt but the heauie hand of God being then as it were palpablie perceiued and leste euen in their own iudgements vpon themselues it made them the lesse bolde to renew the like attempt against vs nay contrariwise the more willing to be at a kinde of peace with vs. And doubtlesse it shall be as a plentifull streame of water still to quench that fierie malice and ambition at the least as touching that high degree of scorching heate wherewith they were at that time inflamed vnlesse which God of his infinite mercie staye and forbidde the extremitie of our sinnes and intollerable vnthankfulnes for so glorious a deliuerance doe as it were with much wood and brimstone through the iudgement of God against vs set on fire altogether inflame their rage and giue them power to burne vs vp as stubble Secondly as touching the seruile submission of the wicked caused by the iudgements of God consider it from the 44 and 45. verses of the 18. Psalm Where after that King Dauid hath reported how his sword which was the sword of the Lords battels had preuailed against his enemies who were also the enemies of all the Lords people As soone saith hee as they heare they shall obey me strangers shall be in subiection vnto me though lyingly as the Hebrew verbe Iechahhashu there vsed signifieth strangers shall shrinke away and feare in their priuie chambers Yea alreadie they had done thus For the King sheweth what the Lord had formerly done for him in that behalfe And it may well be also a prophesie of the continuance of the same hand of God still for the benefit of his Church froÌ„ time to time euen so often as he in his wisdome shal see it so meete There is also a notable historie to this purpose concerning the Gibeonites in the 9. chap. of the booke of Iudges Read also 1. Kin. 20.31 c. The seruants of the King of Aram submit themselues with halters about their necks to the King of Israel Yea though Ahab was a wicked King yet thus wrought the Lord for his owne names sake and for the remnant of the people And 2. Chron. 32.22 23. After that God had executed that his memorable iudgement against the King of Ashur and his prowd Armie Many are said to bring offerings to Ierusalem and presents to Hezekiah King of Iudah so that he was magnified of all the Nations froÌ„ thence-forth And Act. ch 12. By the feareful iudgment of God against Herod the Lord made way for his word to grow and multiply There are many such like examples to be obserued Thirdly concerning the manifestation of Gods most holy iustice and soueraigne prouidence by his iudgements against the wicked to the euicting of them and to the strengthening of the faith of his people reade Psalm 58.10 11. The righteous man shall reioyce when he seeth the vengance he shall wash his feete in the blood of the wicked And men shall say verily there is a fruit for the righteous doubtles there is a God that iudgeth the earth Reade also Psalm 83.17.18 Let them saith the Psalmist that is let thine enemies be confounded O God c. That they may know that thou who art called Iehouah art alone euen the most high ouer all the earth And Psalm 9.16 The Lord is knowne by executing iudgement And Psalm 126.2.3 When the Lord brought againe the captiuitie of Sion to wit after the Babilonians were subdued c. then said they among the heathen The Lord hath done great things for them And therefore much rather doth the Church it selfe in the same place acknowledge it saying The Lord hath done great things for vs whereof we doe reioyce Read also Ps 33 1â— 11 12. and 119.52 I remembred thy iudgements of old and haue bene comforted Thus the iudgments of God being to the terror of the wicked they are contrariwise a ioy coÌ„fort to the godly Finally concerning the last branch let it be considered that as Balaam the foolish Prophet saw euen in his prosperitie the blessed estate of the people of God to be so great that hee wished that hee himselfe might
resurrection and life and to the holy Ghost by whom we are sealed vp against the day of our full redemption euen the redemption of our bodies to liue againe reunited to our soules and to be made incorruptible and glorious so to abide for euer and euer Fourthly death ought to be comfortable vnto vs at the time which God our heauenly Father hath appointed what kinde of bodily death soeuer it may be because it setteth our soules at libertie to enioy the most sweete and comfortable societie of the blessed soules and spirites of all our reuerend fathers deare bretheren and faithfull friendes whosoeuer haue died in the Lorde before vs considering also that all true beleeuers and faithfull seruants of God whom wee shall leaue behinde vs and are now deare vnto vs in the Lorde whether Magistrate or Minister of the Worde wife or childe husband or friende father or mother shall shortlie in their season follow after vs and bee gathered to the rest of the Saints Finallie it may iustlie bee no small comfort vnto vs that GOD hath appointed his holie Angells immediately vpon our death to take and conuey our soules honourably into the heauenly place of our most blessed and glorious rest Seeing the death of the godlie is thus comfortable no maruell though the Spirit of God doth pronounce all those forth-with blessed who die in the Lord euen because as the same Spirit assureth vs they rest from their labours and their workes follow them Reuel chap. 14. verse 13. Well also saith a godly learned maÌ„ according to this testimony of the holy Ghost Death is good because it bringeth rest better because it reneweth vs best because it putteth vs out of all danger of any fall or miserie for euer after The comfort of death therefore to the godlie may well bee accounted a speciall comfort seeing it containeth as wee may say all the degrees of comparison good better and best of all But let vs consider more particularly of the proofes which belong to the seuerall branches of the Answer And first that all sufferings specially vnto death for godlines sake doeth warrantize the truth of our faith and obedience to God it may be confirmed from that which is saide concerning the perfection of our Sauiour Christ his faith and obedience argued by his death and sufferings Philip. 2.8 and Heb. 5.8 Read also 1. Ioh. 3.16 17 18 19. And in the Gospell according to Iohn chap. 15. verse 13. This doubtlesse is an essentiall difference betwixt the true seruants of God and hypocrites or hirelings The one sort abide faithfull to the end the other fall away when affliction and triall commeth Matthew chapter 13. verses 2â— 21 22 c. And Iohn chapter 10. verses 11 12 13 14 15 16 17 18. It is a small matter as one truly saith to court the Gospell in the time of peace and prosperitie Verily wee can haue no comfort concerning the truth of our faith if it holde not out in the time of affliction and triall It is faith of no valew that is of no valoure Secondly that to the godly death is an abolishing of all euill so as it can neuer comber them any more it is plaine because the death of the bodie is compared to a sleepe till the day of the resurrection Isai 26.19 and chap. 57.2 and 1. Thessalonians 4.15 And touching the life of the soule it is a most blessed life so soone as it is parted from the bodie as wee sawe before and as it is further euident in that the soule of Lazarus was carried by the Angells into Abrahams bosome And from the promise of our Sauiour Christ to the thiefe repenting on the Crosse saying This day shalt thou bee with mee in Paradise Also because it is written that all troubles from thence-forth bee forgotten and râ—membred no more and that euery teare shall bee wiped from the eye c. Reuel â—1 4. The reason is because then all sinne the cause of all euill shall for euer cease Heb. 12.23 Thirdly that death baileth vs for euer out of the prison or to speake the best out of a base cottage of the bodie read 2. Cor. 5.1 c. 9. Call to mind also Iohn 14.1 2 3. And that wee die vnto God and so to our owne benefite reade Romans chapter 14. verses 7 8 9. Whether wee liue or die wee are the Lordes And that it is best for vs to die that so wee may goe to Christ with whom our life is hidden in God c. Reade Philippians cha 2. verse 23. Colossians chap. 3. verse 3. and Iohn chapter 11. verse 25. And that wee are sealed vp against the day of our full redemption by the holy Ghost reade Ephesians 4.30 and Rom. 8.23 Wherefore there is no doubt but wee shall then haue so much the greater comfort of his diuine presence by how much wee shall lesse that is not at all grieue him by our sinne For the soules of the faithfull are all iust and perfitted in the heauens Hebr. 12.23 as was euen now alledged And as nothing can seperate vs from the loue of God neither â—ribulation nor anguish nor persecution nor famine nor nakednes nor perill nor sword neither death it selfe c. so shall nothing be able to seperate vs from the most comfortable fruites and effects of his loue Rom. 8.35 c. Fourthly touching the comfort of death in that it setteth vs at libertie to haue our communion with the faithfull departed reade againe Hebrewes chapter 12. verses 23 24. Yee are come to the congregation of the first borne which are written in heauen and to God the Iudge of all and to the Spirites of iust and perfect men And to Iesus the Mediator of the new Testament and to the blood of sprinkling which speaketh better things then that of Abel So that great is the excellencie of the condition and estate of true beleeuing Christians euen here in this life but as touching that perfection which the soules of the righteous haue in the kingdome of heauen wee cannot attaine vnto it here in this worldeâ— And therefore as wee reade in the ninth chapter of the same Epistle verses 27 28. God hath appointed vnto men that they shall once die and after that commeth the iudgement So Christ was once offered to take away the sinnes of many and vnto them that looke for him hee shall appeare the second time without sinne vnto saluation Without sinne that is he shall appeare without any more sacrifice for sinne and euen quite and cleane to abolish sinne out of our nature by his glorious and perfect sauing grace and power This comfort therefore to wit that by death wee shall haue our sweete societie with all the faithfull departed both former latter and with all that were deare to vs in the daies that they liued here with vs in this world it is very sensible to those that haue and spirituall sense and affection in them to minde heauenly things The
is set downe in the same 2. ch of St. Luke as it followeth froÌ„ the 41. vâ— to the 51. Question Rehearse the words of the Euangelist How doth he set them downe Answere 41 Now saith the Euangelist his Parents went to Ierusalem euery yeere at the feast of the Passe-ouer 42 And when he was twelue yeere old and they were come vp to Ierusalem after the custome at the feast 43 And hâ—d finished the daies thereof as they returned the child Iesus remained in Ierusalem and Ioseph knew not nor his mother Beliefe in God the Sonne who â—ed most holy and iust life full of tentations sufferings 44 But they supposing that he had beene in the company went a daies iourney and sought him among their kinsfolke and acquaintance 45 And when they found him not they returned back to Ierusalem and sought him 46 And it came to passe three daies after that they found him in the Temple sitting in the middest of the Doctors both hearing them and asking them questions 47 And all that heard him were astonied at his vnderstanding and answers 48 So when they saw him they were amased and his mother said Sonne why hast thou thus dealt with vs behold thy Father and I haue sought thee with heauy hearts 46 Then said he vnto them How is it that ye sought me knew ye not I must goe about my fathers busines 50 But they vnderstood not the word that he spake vnto them ExplicatioÌ„ proofe In this text we see many things recorded concerning Ioseph and Marie whereby both their godly care of worshipping God themselues and also of performing the dutie of godly Parents in bringing vp their child with religious education wherein they are most memorable examples to all Parents to put them in minde of their dutie in that behalfe Yet in so much as all that is recorded doth principally respect our Sauiour himselfe who was more willing and readie euen from his youngest yeares of discretion to practise euery good and holy duty then they were to moue him vnâ—o it we will therfore principally coÌ„sider all things as they do concerne him And first of all among the admirable things recorded in the words of our text let vs obserue his most willing readines to goe vp with his Parents to the Temple according to the commandement of God wherein he giueth streight charge that euery male should doe so yea euen chi dren so soone as they might be sit to endure the trauell of the iourney according to the nearenes or far remoued distance of their dwelling places from the Temple of Ierusalem Wherefoâ—e our Sauiour most willingly taketh paines to goe a great iourney thither with his Parents at this twelfth yeare of his age And as he went vp to Ierusalem at this feast so no doubt he had ordinarily accompanied them to the Synâ—gogue at home from Sabbath to Sabbath So that he is therein to be esteemed of vs in his childhood for a most notable example to all children how they ought euen from their first yeares to settle their hearts to seeke rightly to know God and accordingly to worship and serue him and to this end obediently to harken to the instructions and counsells of their godly Parents and together with them gladly to frequent the house of God the place of his publike worship and in the priuate housen of their Parents to delight in reading of the word of God and in conferring and talking of it as we may perceiue that our Sauiour did being yet but a childe And secondly let vs obserue from the effect the admirable profiting of our Sauiour vnder his domesticall education and gouernment though it was not after the manner of Schollers set to schoole or sent to the vniuersity c. but after the manner of the bringing vp of the poorer sort who if they be taught at all are taught at the leasure of their Parents at home For notwithstanding any defect in his education through the pouerty of his Parents he did neuertheles so behaue himselfe at the Temple in the exercise of conference and catechising which was euen then in vse among the Teachers of the word an exercise allowed by God and iustified by our Sauiour Christ in his ioining with them therein and also by his expresse testimony in that he calleth it by the honourable name of his heauenly Fathers busines that all the Doctors and so many as heard his most wise questions and answers were astonied thereat and for a declaration of their admiration at his wisedome the Doctors take him vp and set him among themselues as the Euangelist giueth plainely to vnderstand So that out of question euen in the learned Doctors iudgement our Sauiour cleared many things concerning the true doctrine of God and the holy Prophesies concerning the Messias c. in such sort as was far aboue that which might be expected from a childe of his yeares and from such kinde of education as he had according to that which was afterward with a bad minde obiected against him as we read Matth. 13. the end of the chapter Herein therefore seemeth to be performed at the least touching some excellent beginnings Beliefe in God the Son who was born â—y the Virgin Marie and as a hand sell of that which followeth that which the Prophet Isaiah foretold ch 50.4 The Lord God hath giuen me a tongue of the learned that I should know to minister a word in time to him that is wearie he will raise me vp in the morning in the morning he will awaken mine eare to heare as the learned c. For no doubt this singular measure of grace at this time of his age which neuer diminished but grew continually declareth plainely that our Sauiour was specially taught of God euen from the holy Ghost immediately rather then from any humane instruction whereof to speake simply he stoode in no need as we and all other doe from our childhood and thenceforth continually saue that in all things he would humble himselfe to the vsing of the meanes to the performance of all obedience in our behalfe and to leaue a most notable example to vs what we ought to doe concerning the same Thirdly whereas it might be thought that our Sauiour should in this extraordinarie action of his through that zeale he bare to the glory of God his heauenly Father something forget his dutie to Marie his naturall mother and to Ioseph his reputed naturall Father in which respect Marie beginneth to charge him and that with no small appearance of reason because he put them to great griefe of minde and trauell of bodie by reason of his conveying of himselfe from them let vs notwithstanding dulie consider the matter from the defence of our Sauiour and we shall finde all things so cleared that all the blame if there were any due belonged to his Parents and not to him For as our Sauiour giueth plainely to vnderstand the duties to God who is
And should sleepe and rise vp night and day and the seede should spring and growe vp he not knowing how c. Yea many other parables doth our Sauiour vse to expresse the estate of the same his kingdome here in euery other respect As for example he vseth the parable of the King calling his seruants to an account to declare both the mercie and iustice thereof Matth 18.23 c. The kingdome of heauen saith our Sauiour is likened to a certaine King who would take account of his seruantes Likewise he vseth the parable of the hous holder hyring labourers into his vineyard Matth chap 20.1.2 c. to giue to vnderstand that no man is of better reckoning with God for their long continuance vnder the profession of the Gospell specially if they presume of any merit or worthines aboue others in that respect but rather according to his diligence faithfulnes in the labour of Christianitie and according to that humble trust which he hath in the free grace and mercy of God And to this ende he concludeth the parable with this sentence The last shall be first and the first shall be last for many are called but few chosen Moreouer by another parable of the vine-yard let out to vnfaithfull husbandmen our Sauiour describeth the reiection of the Iewes for their treacherous stâ—â—-bournes and crueltie against hâ—m and on the otherside the calling of the Gentiles through the free grace and mercie of God Mat chap 21 verse 33 c. And chap 22 1 c. he doth to the same end vse another parable concerning the mariage of the Kings Sonne and the contempt thereof by the first bidden guests which wâ—re the Iewes and also by the example of that speciall rudes by thaâ— thrust in himselfe without his mariage garment And châ—p 25. verse 1. c. by the parable of the fiue wise and fiue foolish Virgines our Sauiour doth likewise admonish vs to take heede that we do not securely rest in an outward profession of the Gospel without inward truth of the heart which is a thing abhorred of God And verses 14. and 15. of the same chapter by the parable of the talentes which a certaine Maister going into a farre countrie deliuered to his seruants c. Our Sauiour teacheth plainly that he will looke to haue all the spirituall gifts and graces of his kingdome to be industriously imploied in euery mans calling and accâ—rding to the diuerse measure of them specially in the calling of the ministerie of the Gospell to all those profitable ends wherefore he hath giuen them Or otheâ—wise that fâ—arefull vengeance is to be looked for from his hands against euery vnprâ—fitable seruant Such was the doctrine of our Sauiour concerning his spirituall kingdome here on earth the which he calleth the kingdome of heauen because it is from heauen by the speciall ordinance of God likewise because the gouernment of it is most spirituall and heauenly and also because it prepareth and fitteth all the elect of God who as we saw before are called the children of the kingdome to be partâ—kers of heauenly glory Noâ— let vs proceed according to the order of the articles of our beliefe The next doctrâ—ne therefore of our Sauiour is that which concerneth his own conception and birth Of the which he saith thus before Pilate For this cause am I borne and for this cause came I into the world that I should beare witnes of the truth Next to the birth of our Sauiour are his sufferings Of the which he did verie ofâ—entimes foreteâ—l his Disciples to the end they might be the lesse troublesome or vncomfortable to them when they should fall vpon him as Luke ch 9 44 45 And Mat 17.12.13 verses 22.23 And Mark 9.12 And more particularly he foretold his betraying as we read Iohn chap 13 v. 18. c. The which our Sauiour did as he saith in the same place to the establishing of their faiâ—h when it should come to passe Of his crucifying he spake likewise before-hand Iohn ch 12.32.33 Beliefe in God the Son who wrought most miraculous and â—â—uine works Of his buriall by occasion of that costly ointment which Mary powred on him Mat 26.12 Iohn 12.7 Of his continuance in the graue answerable to the type of Ionas abiding so long in the Whales belly Mat 12.39.40 Of his resurrection also he vsually spake adding the prediction thereof to the foretelling of his sufferings to mitigate the discomfort of that part of his speech as Iohn 2.19.20.21 Mat. 16 2. ch 17.9 and verses 22.23 And ch 20.17.18.19 This thing as the Euangelist Marke saith our Sauiour spake plainely And ch 10.32.43.34 And all this according to the former prophecies of the holy Prophets as the euangelist Luke obserueth And that also in a mercifull regard of his Disciples lest they should be ouer whelmed confounded with excessiue sorrow as we may perceiue plainely Iohn ch 14.1 c. and ch 15. and ch 16. and by his most sweete and diuine praier in the whole 17. chapter Our Sauiour being risen againe as he had often said that he would he then foretold his ascension to Marie Magdalene Iohn 20 17. I ascend to my Father c. That hee should sit at the right hand of God and come againe to iudge the world our Sauiour boldly professed before the chiefe Priest Mat chap 26. verse 64. Hereafter saith our Sauiour shall yee see the Sonne of man sitting at the right hand of the powers God and come in the cloudes of heauen Moreouer touching his comming againe to iudgement hee had spoken before that time Iohn 5.22 and verses 27.28.29 But yet more fully and plainely Mat 25.31 c. The precedent signes of which time of his comming our Sauiour hath also declared Matth 24. And before this chap 13.39 c. in the parable of the tares And againe verses 49 50. in the parable of the drawenet We are come now to the doctrine of our Sauiour concerning the holy Ghost Of whom he speaketh most comfortably as of the onely comforter of all the Elect distinct in Person from the Father and the Sonne and yet one with them both euery where present of equall power and dignitie with them c. Iohn chapters 14. and 15. and 16. Which also our Sauiour maketh very plaine in that forme of Baptisme which hee instituted after his resurrection Mat 28.19 Câ—ncerning the catholike Church the doctrine of our Sauiour is this that it consisteth both of Iewes and Gentiles and that he himselfe is the onely vniuersal Pâ—stour and shepheard thereof Iohn 10. verses 14 16. Read also Luk. 13.28.29.30 Toucâ—ing the Communion of Saints and first in respect of their vnion with himselfe and so by him among their owne selues our Sauiour teacheth it plainely Iohn ch 15 1 2 3 4 5. c. And ch 17.22 c. What his doctrine is touching the forgiuenes of sins and namely that there is mercie with God to forgiue them and what
ch 22. verse 65. Behold therfore a spectacle for the time no lesse horrible then lamentable The Sonne of God standeth bound as a malefactor The grouÌ„d historie of his leading before Pilate before most sinnefull and wicked men a a Soueraigne Prince accused of Treason by rebellious subiectes he that is the glorious Truth accounted a blasphemer he that is innocent is smitten the Light of the world is blindfolded the Lord of Glorie is most vilely disgraced they most shamefully spit vpon his face who were vnworthie to kisse his feete he that was and is and shall be for euer most reuerend is derided scorned Finally he that had the right of all iust iudgement and the power of life and death he is condemned as vnworthie to liue c. Now moreouer and besides all these griefes and forcible causes thereof falling out in this second Act for we may not but think that our Sauiour Christ not onlie beholding but euen feeling this extreame wickednes and sustaining so great reproch at the hands of his owne people yea and that also vnder the managing of the high priest of God who by dutie ought to haue shewed himselfe a dutifull type and figure of Christ in all holines and righteousnes and to haue laied downe his miter and all his glorious robes before him we may not think I say but he was exceedinglie grieued at so extreame an impietie in his most holie and righteous soule farre aboue that Lot was vexed in beholding the vncleanlie conuersation of the Sodomites But yet moreouer and beside all this as wee beganne to say the fall of his owne deare Disciple Peter yea his great downfall whereinto he threwe himselfe in the time of this our most blessed Sauiour his dolefull and confused examination and sifting it was not the least part of his sorrowe as it appeareth by his turning backe and mindefull and admonitorie looking vpon Peter while he himselfe was in the middest of his trouble as we read Luke 22.61 And in verie deed the historie of Peters fall was verie lamentable as the holie Euangelistes doe describe the same as it followeth in our Text Matth 26. from the 69. verse to the end of the chap And Marke 14. from the 66. verse to the ende of that chapter And Luke 22. from the 54. verse to the 63. And Iohn chapt 18. verses 15.16.17.18.25.26.27 But it is not our purpose to stay vpon the particulars of this parte of the Storie but onely to touch this point of the increase of the sorrow of our Sauiour Christ by occasion of the same because wee hast to the rest of the sufferings of our Sauiour the which are th' argument of our inquirie at this time Thus much therfore shall suffice concerning the explication of the second Acte of this wicked Session of the Councill of the Iewes against our Sauiour Christ with the appurtenances thereof THe third Acte is yet remaining as it followeth in the beginning of the 27. chapter of Matthewe vnlesse wee shall call it a newe Session according as the Euangelistes Marke and Luke seeme more plainely to distinguish the same from the former as if there had beene some intermission for a while after they had wearied themselues in labouring a good parte of the night all that they could to tyre and weary our Sauiour Christ To the which ende let vs heare and compare the words of the holy Euangelistes together Question And first howe writeth the Euangelist Matthew Answer His wordes are these When the morning was come all the chiefe priests and Elders of the people tooke Councill against IESVS to put him to death And ledde him away bound and deliuered him vnto Pontius Pilate the Gouernour These are the wordes of the Euangelist Matthewe Let it not be tedious to you to rehearse likewise the wordes of the Euangelists Marke and Luke Question Which are they Answere Thus writeth th' Euangelist Saint Marke in the first verse of his 15. chapter And anonâ— in the dawning of the day the high priestes held a Councill with the Elders and the Scribes and the whole Councill and bound IESVS and led him away and deliuered him to Pilate And the words of the Euangelist Luke are these chapt 22. verse 66. The grouÌ„d or historie of his examination or arraignâ—ment before Pilate And assoone as it was day the Elders of the people and the high Priests and the Scribes came together and led him into their Councill c. And ch 23. the first verse Then saith the Euangelist the whole multitude of them arose and led him vnto Pilate Explicatio Thus then by the comparing of the Euangelists together it may seeme that the high Priest and the rest of the Councill made a new Session and consultation after some intermission And it may be after that they had cheared themselues to their mischiefe by eating some spiced cakes of wickednes and by taking a morning draught of the wine of violence according to that which we reade in the fourth chapter of the Prouerbs while their rude companie abused our Sauiour Christ And therewithall it may appeare also by that which the Euangelist Luke seteth downe verses 67.68.69.70 71. that they renewed the former adiuration of the high priest in the examination of our Sauiour Christ whether hee would stand to his former asseueration that he is the Christ the Sonne of God to the end they might make their euideÌ„ce the more stroÌ„g in their accusing inditing of him before Pilate vpon some capitall crime For as it is furthermore euident by the Text this was the drifte of this last consultation added to the former And so the effect it selfe doth plainlie euicte For insomuch as they themselues had no power to giue capitall iudgement in matters of life and death therfore after they haue made sure in binding our Sauiour more stronglie then before they arise with one consent and being inuironned with the whole multitude they led him away and deliuered him to Pilate then chiefe Gouernour and Lord President among them vnder the Romane Empire Tiberius beeing then Emperour ANd thus wee are come from the sufferings of our Sauiour Christ belonging to his examination before the high priest and the Gouernours of the Iewes and therwithall of his condemnation so farre as they might condemne him vnto those that belong to his examination before Pontius Pilate Whervpon foloweth his inditement and condemnation before him but not vntill he was sent also to Herod to be examined of him c. Wherfore let vs nowe proceed to inquire of the ground and interpretation of these partes of the holie Storie Question And first howe doe the Euangelists describe vnto vs the examination of our Sauiour Christ before Pilate Answere It followeth thus in the Euangelist Matthewe chapt 27. verses 11.12.13.14 in these wordes 11 And IESVS stood before the Gouernour And the Gouernour asked him saying Art thou the king of the Iewes 12 IESVS said vnto him thou saiest it
answeres of our Sauiour The first whereof is not direct and plaine for holie modesties sake or lest he might seeme to a profane Ethnike ouer light and in his conceit verie ridiculous in taking to himselfe that great and stately name of a Kâ—ng hee standing before Pilate in a poore and base estate So that wee may call it an answere in way of a modest demurre vntill the occasion should waxe more pressing and growe to some further maturitie and ripenesse ouâ— Sauiour also hereby preparing Pilate to consider that he had a more weightie matter in hand then all the dayes of his life hee was in all his politike wisedome aware of The second answer of our Sauiour containeth a description of the nature and qualitie of his Kingdome wherein also is implied a more direct answere to the first question then was made before And so did Pilate vnderstand it as appeareth by his third question Wherevpon in the third Answer our Sauiour doth furthermore render a most graue and weightie reason of the same profession of his to the further remouing of that appearance of vanitie and lightnes which Pilate no doubt would easilie haue imputed vnto him as was mentioned in the first answere if it had not bene most prudentlie preuented by the wisedome of our Sauiour And so might haue bene as a rocke to the profane and ignorant man who had not learned to distinguishe betwixt an earthlie and a heauenlie kingdome euen at once to haâ—e made shipwracke of an equall proceeding in the examination of this innocent cause of our Sauiour But this beeing preuented at the verie first our Sauiour taketh the fit occasion which hee had thus prepared for himselfe verie notablie though briefelie to describe who and what maner of ones they be who are right and kindelie subiectes of his kingdome All which Questions of Pilate and Answers of our Sauiour Christ the three former Euangelistes doe verie brieflie contract according to that of S. Matthew who is in this matter the largest of them chapter 27. verse 11. in these wordes And IESVS stoode before the Gouernour and the Gouernour asked him saying Art thou the King of the Iewes Iesus said vnto him Thou saiest it Of these things therefore let vs heere stay a while to consider for our better vnderstanding according to the full reporte of the holie Euangelist Saint Iohn And first the most wise and holie modestie of our Sauiour is diligentlie to be weighed of vs from his first Answer Wherin hee hath clearelie shewed himselfe to be of a cleane contrarie disposition to our most vaine and corrupt nature Fâ—r euery one of vs is ready to vauâ—t and boast our selues to the vttermost yea vnasked though we heare that all fleshe is grasse and though in truth we haue nothing of our selues worthy to be gloried in But behold our Sauiour Christ though he was most worthy of all glorie and had all excellencie of graces most iustly to be reioiced in yet he most wiselie and with all holy modesty auoydeth euen the appearance of vaine boasting The which as he did at this time before Pilate beeing examined of his Kingdome so did he before in the working of his miracles For though they could not be hidden yet he shewed plainely that hee did not by them seeke any vaine applause of men as that charge which hee gaue to diuers of those in whom he shewed his gratious power doth declare See thou tell it to no man saith our Sauiour See that no man know it c. Mat. 9.30 Mark 5.43 And againe ch 8.26 Read also Matt. 17.9 and ch 21.5 And so was the prophesie of Isaiah fulfilled in this behalfe as the same Euangelist St. Matthew declareth at large vpon the like occasion ch 12. verses 15 16 17 18 19 20. Our Sauiour Christ therefore is herein a most notable example and paterne vnto vs both to teach vs true and discreete modesty and also to reprooue and condemne the extreame vanity and folly of that arrogancy which is seated in our light and hauty nature Secondly from the description of the nature and quality of the kingdome of our Sauiour Christ conteined in his second answer we haue to consider first the meaning of the words and then the vses which we are to make of the same And so also concerning the third answer of our Sauiour In that therfore he saith My kingdome is not of this world the meaning of our Sauiour is not to exempt no not the wicked which be thick threefold in it froÌ„ his regency gouernment as touching their restraint froÌ„ much mischief which otherwise they would surely practise against his Church here in this world Nor yet to exempt them or any kingdom of this world from his iudgment and vtter destruction at the last whosoeuer should rebell against him Onely his meaning is that his kingdome being of another nature then are all or any of the kingdomes of this world is to be erected and administred wheresoeuer it shall please him to rule and reigne among his subiects after another manner then the kingdomes of this world are begunne at the first or afterward vpheld and maintained That is to say the kingdome of our Lord Iesus Christ being a spirituall kingdome all his subiects are ruled and gouerned spiritually and they doe yeelde him a spirituall obedience c. And for the same cause it is that our Sauiour Christ doth not say My kingdome is not in this world but thus My kingdome is not of this world The which words also are so to be vnderstood as they may no way debase the kingdome of our Sauiour but so as may serue best for the aduancing of it infinitely aboue all the vaine and transitory kingdomes of this fading and decaying world For of the kingdome of our Sauiour Christ there is no end but it shall put an end to all other kingdomes and remaine it selfe alone in all perfection of eternall blessednes and heauenly glory for euer and euer Luke 1.32.33 and chap. 19.27 1. Cor. 15.24 25 c. Reuel 19.11 12 13 14 15 16. And all this according to the former prophesies which we reade Psalm 2.8 9. and Psalm 110.1 2 c. Dan. 2.34 35 36. a part of the dreame of Nebuchadnezzar and verses 44 45. which is the Prophet Daniels interpretation of the same Such is the meaning of the most wise and graue answer of our Sauiour Christ to Pilat concerning his kingdome by an excellent and lightsome distinction of his spirituall and eternall gouernement and the temporall and worldly gouernment of all worldly Kings and Rulers Wherein also he giueth Pilate plainely to vnderstand that his kingdome was such a one as was no way preiudiciall to the kingdome or Empire of Caesar nor to any other kingdome of the world that should be subiect vnto it but that they may well stand together yea that his kingdome shall cause them to flourish and prosper And so Salomon a most wise and prosperous
Euangelist S. Matthewe record and that with some inlargement in some pointes and therfore we will here set downe his wordes also which are these Then the Souldiers of the Gouernour tooke Iesus into the common hall or Praetorium that is as wee may perceiue by the wordes of S. Marke the Hall which belonged to the Praetor or Romane Gouernour and they gathered about him the whole bande And they stripped him and put vpon him a scarlet robe Like enough it was a darke or sad scarlet inclining to purple or a verie bright purple inclining to scarlet and therfore is called purple by S. Mark scarlet by S. Matthewe it mattering not greatly what the verie proper colour of the garment was And they platted a crowne of thornes and put it vpon his head and as S. Matthewe addeth moreouer and aboue that wee read in S. Marke a reede in his right hand and bowing their knees before him they mocked him saying God saue thee or haile thou ô king of the Iewes And spitting vpon him they took the reed smote him on the head Thus when they had mocked him they tooke the robe from him put his owne rayment on him and led him away to crucifie him These most vile vnworthy abuses Pilates souldiers thus recorded by both the Euang S. Matthew Mark may worthily be accounted as an appendix or shutting vppe of the Acte of our Sauiour his vniust condemnation by the mouth of Pilat who had so often alreadie and euen immediately before he gaue sentence iustified him And further howsoeuer these Euangelistes doe so write as if our Sauiour were nowe first of all thus ill intreated as it might seeme by that they write that the souldiers at this time stripped our most blessed Sauiour c. Yet by the Euangelist Iohn we haue seene expresslie alreadie that as our Sauiour was scourged before he was condemned so also hee was in like manner thus abused Since which time also it seemeth to be plaine by the same Euangelist Iohn chapt 19.5 that the crowne of thornes and purple garment once put on were not taken of till he had bene the second time most contemptuously reproched The two former Euangelistes therfore doe note the second contempt in the due place but not the first disguising of our Sauiour in the time thereof like as the Euangelist Iohn recording the former also writeth nothing of the latter So that wee are by due and reuerend conference to vnderstand the one by the other and from them all to learne one and the same truth of the whole matter so farre forth as it hath pleased God to reueale it vnto vs by them all And thus wee haue the whole historie of the condemnation of our Sauiour before vs with all thinges appertaining therevnto both immediatelie going before and also immediately following after as the proper appurtenances of the same The order of which things is this First the place from whence Pilate gaue sentence Secondly the time when it was giuen Iohn chap 19. vers 13.14 Thirdlie the message which Pilates wife sent her husband when hee was set downe vpon the iudgement seat Matth chapt 27.19 Fourthlie the contention of Pilate against the Iewes to the end hee might haue quieted staied them from their enterprise yet at the last Ioh 19.14.15 Fiftlie the most furious and desperate obstinacie of the Iewes in their persisting in the same 15. verse and Luke 23.27 Sixtlie Pilates washing of his hands Matth 27. verse 24. And vpon this the extreame madnes and impietie of the Iewes renewed verse 25. Seuenthly the sentence it selfe Luke 23. verses 24.25 And finallie the most licentious profane and impious petulancie of the souldiers in their abusing of our Sauiour Of these things therfore let vs I pray you stand a while to consider in the same course and order that we haue now rehearsed them And first concerning the place from whence our Sauiour was condemned by Pilate the chiefe Magistrate and gouernour ouer the Iewes vnder the Romane Emperour it is described vnto vs by the Euangelist Iohn by two names the one in the greeke language the other in the hebrewe The greeke is Lithostroton signifying that it was a place curiouslie paued and layed with stone-work The hebrewe name is Gabbatha comming of Gabbah which signifieth to lifte vp giuing to vnderstand that it was a place built in stately manner to the vse of giuing iudgement out of the same The which beeing so diligentlie noted by the holie Euangelist it must in no wise be neglected not onlie for the truth of the historie but also for the vse of the matter in hand in so much as God would to singular purpose haue our Sauiour condemned to death as also after to be put to death not secretlie obscurelie or tumultuouslie as Stephen was stoned but in a solemne manner from a Theater as it were to the view of all the world both of Iewes and Gentiles that all may see in our Sauiour Christ his condemnation first the deserued condemnation of vs all and then that we haue no other meanes wherby we may be cleared and acquitted before the iudgement seat of Almightie God but through him alone The like is to be obserued concerning the time which was as the holie Euangelist doth of purpose expresslie mention at the Preparation of the Passeouer That is on the day wherein the Iewes prepared themselues and made preparation euerie familie for to eate their lamb at the euening in thankfull remembrance of their most fauourable deliuerance out of Aegypt at such time as God smote all the first borne of the Aegyptians with death all in one night both of men beasts So that the condemnation of our Sauiour Christ was at such a time as the Iewes made their speciall resorte to Ierusalem out of all their tribes yea and like enough manie Proselytes out of other nations wherin also it might the more liuely appeare that our Sauiour Christ being now in preparing for the offering vp of his most holie Sacrifice vpon the Crosse was the true Lambe ordeined of God the true Passeouer vnto all that shouâ—d beleeue in his name to turne away the euerlasting wrath of God from them to procure and purchase them his eternall saluation Thus the time of the condemnation of our Sauiour as well as the maner of it was most open famous to singular ends purposes by the most holy counsell appointmeÌ„t of God Yea herein the Lord did not refuse to deferre the execution of his counsell in this behalf a day longer then his appointment was that the Passeouer should haue bene celebrated by reason that the Iewes by their abusiue custome had altered the day as was heretofore obserued when we spake of the time wherin our Sauiour did celebrate the Passeouer with his Disciples which was the euening bâ—fore Moreouer as touching the time of the condemnation of our Sauiour the Euangelist Ihon doth yet moâ—e particularly expresse
Christ himselfe suffereth and feareth that which is naturall vnto it but by the word which is ioyned with it it is setled in that strong resolution which beseemeth him that is God And at the length saith Caluin he concludeth thus Thou seest euidently that death was not according to the will of Christ in respect of the flesh And yet againe that it was according to his will insomuch as for the sake of it agreeable to the will of the Father saluation and life is giuen to men Hetherto Cyril To which end and purpose Caluin addeth further that the infiâ—mity of the flesh which Christ tooke is to be accounted as it is indeede greatly differing from that which is in vs. For in vs not one of our affections is free from sinne insomuch as all of them doe exceed measure and be not rightly qualified but Christ was so troubled with heauines and feare that yet he did not lift himselfe vp against God but kept himselfe in good temper and within the compasse of true moderation Neither is it strange that pure and cleare affections should flow from him seeing he was entire and free from all spot of sinne howsoeuer they were such as did declare that there was humane weaknes in him and on the contrary that from the nature of man corrupted nothing should come but that which is as it were rored and sauouring of the dregges Wherefore let this difference be obserued that Christ though hee felt weakenes in his feare and heauines yet was free from all sinne but that our affections are sinfull because they breake forth into excesse Now the manner of the affections wherewith Christ was tempted is to be noted of vs. Matthew saith he was stricken with heauines and sorrow or distressednes Luke that he was held with anguish Marke addeth that he feared greatly But whence was that his sorrow and distresse and feare but that he apprehended in his minde some more heauie and horrible thing in death then is the seperation of the soule the body And certainely he died not onely that he might goe from earth to heauen but â—ather that hee taking vpon him that curse wherevnto we were subiect might set vs free from the same So then death was not simply as it is a departure out of the world a horrible thing vnto him but because the terrible iudgement seate of God was before his eyes and the iudge himselfe armed with reuenge aboue that we can conceiue and because our sinnes the burthen whereof was laid vpon him did as a huge weight lye sore vpon him And therefore no maruell though the bottomlesse gulfe of horrible destruction did grieuously torment him with feare and great distresse Likewise vpon the next verse Here againe saith Caluine the cause of so great sorrow ought to be remembred of vs. For death it selfe could not in such wise haue tormented the minde of the Sonne of GOD vnlesse it had beene well knowne to him that hee had to deale with the iudgement of God And vpon the next verse concerning the prayer of our Sauiour Christ and the gesture which he vsed in prayer being in the gaâ—den Although saith Caluin the bowing of the knee is commonly wont to be vsed in prayer for a signe of honour and reuerence yet Christ lying downe vpon the ground to make his supplication disposed of himselfe after a very pittifull manner answerable to the greatnes of his dolour O my Father saith hee if it be possible c. Here some doe put themselues to busines in vaine to shew that here is no prayer described but onely a complaint But as touching my selfe albeit I confesse that it was a desire vpon a sodaine yet I am out of doubt that Christ conceiued a prayer Neither is it against this that he desireth such a thing to be granted him as was vnpossible for the prayers of the faithfull doe not alwaies hold on in one continued course to the end they doe not alwaies keepe one euen measure they are not at all times framed in an exact order nay rather they being er while intricate and perplexed they either seeme not well to agree one petition with another or else they are broken off in the mid way like as a Shippe tossed by tempests howsoeuer it is bound toward the hauen yet it cannot hold on in so strait and euen a course as if the Seas were calme It is true as I said before that wee must hold that the affections of Christ were not disordered so that as it falleth out often with vs they should driue away that due moderation which ought to haue beene in his minde but so farre onely as might stand with the soundnes and integritie of the humane natuâ—e he was greatly stricken with feare and held so perplexed that he could not but stagger beeing as it were in the middest of a violent flood of tentations when hee made one request after another And this is the reason why hee hauing prayed against death doeth by and by restraine himselfe and submitting himselfe to the gouernement of his Father correcteth and calleth backe that desire which had vpon the sodaine fallen from him But it is demanded how he might desire that the eternall decree of the Father should be cancelled seeing hee was not ignorant of it For albeit he interposeth a condition If it be possible yet this seemeth vnreasonable that hee should speake as if the decree of God might be altered For this wee ought to set downe without all question that it is vnpossible that God should call backe that which hee hath decreed And yet as it is in Marke Christ seemeth to oppose the power of God to his decree saying All things are possible vnto thee Neuertheles it is a mis-alledging of the power of God if any would hereby make it vncertaine and changeable to the weakening of his truth I answer that it is no absurditie at all though Christ after the vsuall manner of the godlie doe lay downe his desire wherwith he was vehemently affected into the bosome of his Father not looking to his diuine counsell For so it is that the faithfull being guided by the wisedome and direction of the Spirit of God do not alwaies when they poure forth their prayers lift vp their mindes so high as to prie into the secrets of God neither do they as it were at their leisure throughly consider what is possible to be done but er while they are carried more speedily through feruencie of their requests So Exodus chapter 32. verse 32. Moses requesteth to be blotted out of the booke of life the wordes are these Therefore now if thou pardon their sinne thy mercie shall appeare but if thou wilt not I pray thee rase me out of thy booke which thou hast written So Paul in his Epistle to the Romans chapter 9. verse 3. wished to bee made anathema the wordes of the text are these For I would wish my selfe to be seperate from Christ for my brethren
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
how gratious the promise is It is a true saying saith the Apostle 2. Tim. chap. 2.11.12 For if we be dead with him that is with out Sauiour we shall also liue with him If we suffer we shall reigne with him And Reuel 2.26 27 our Sauiour testifieth thus by his holy Apostle from heauen He that ouercommeth and keepeth my workes vnto the end to him will I giue power ouer Nations and he shall rule them with a rod of yron and as the vessells of a potter shall they be broken Euen as I receiued of my Father so will I giue him the morning starre that is singular brightnesse and glorie comparable to the morning starre answerable to that prophesie of Daniel chap. 12. â— They that be wise shall shine as the brightnesse of the firmament and they that turne many to righteousnes shall shine as the starres for euer and euer And againe Reuel 3.21 To him that ouercommeth will I grant to sit with me in my throne euen as I ouercame and sit with my Father in his throne Let him that hath an eare heare what the Spirit that is the spirit of our Lord Iesus Christ by his holy Apostle from heauen sa it vnto the Churches These promises therefore and such duties to the constant performance whereof they are made are diligently and religiously to be attended and beleeued of euery true christian Finally touching the last branch of the answer to wit that all diuine honour and glory is to be giuen to our Sauiour for the whole worke of our redemption and eternall saluation We haue the practise of the Church of God in the heaâ—ens yea and of the holy Angells also exemplified before vs Reuel chap. 5. vâ—rses 6 7 8 c. they doe most solemnly giue high glory to our Sauiour Christ in that behalfe falling downe and saying Thou art worthie c. And verse 12. The Angells say with a lowd voyce Worthie is the Lambe that was killed to receiue power and riches and wisedome and strength and honour and glory and praise Yea the vision declaring what is the duty of all as well in earth as in heauen representeth vnto Iohn that all the creatures which are in heauen and on the earth and in the sea and all that are in them doe say Praise honour and glorie and power be vnto him that sitteth vpon the throne that is to God the Father and vnto the Lambe for euermore That is to the Sonne our Lord Iesus Christ who according to this Article of our faith sitteth for euer at his right hand And this is that wherevnto we and all the Church of God in the daies of the Gospâ—l are prophetically exhorted and earnestly stirred vp by a fiuefold repetition of the same words Psal 47.5 6 7. God is ascended with triumph euen the Lord with the sound of the trumpet Sing praises to God sing praises sing praises vnto our King sing praises For God is the King of all the earth that is of the whole Church both Iewes and Gentiles sing praises euâ—ry one that hath vnderstanding Or rather thus sing praises with a Psalme of instruction that is to say fit to instruct vs in this mysterie of the exaltation of our Lord and Sauiour And herevnto the excellencie of the person of our Sauiour is very forcible and aâ—so the highnesse of that place from whence all the mercies of God are confirmed and the daily fruits thereof renewed vnto vs. For we vse to esteeme gifts and tokens of loue at very high price when they come from Persons of high place Most of all therefore and m st highly ought we to esteeme those most excellent gifts and blessings which doe continually descend vnto vs from the most royall hand of our Sauiour Christ euen from the right hand of God in the highest heauens To him therefore be all honour and glorie and praise for euer and euer Amen And thus albeit this yeelding of glory and praise to our Sauiour is a part yea a chiefe part of his diuine worship and might well haue beene spoken of in the second branch yet it neede not be thought to bee much amisse that it should in this wise be made a speciall conclusion of the whole answer touching the duties of faith belonging to the manifolde comfort of faith touching this Article NOw for the shutting vp of all The danger of not beleeuing this Article according to our order of handling euerie other Article of our faith What is the danger of not beleeuing in our Sauiour Christ and of not obeying him as one thus most highly aduanced to the right hand of the most sacred Maiesty of God Ans It cannot be that the faith of any such should be perfitly established Nay rather all that shall remaine in this their vnbeliefe and disobedience against our glorious Lord and Sauiour shall not onely be excluded from euery benefit of Christ but also stand most deepely subiect to extreame wrath and iudgement as a iust punishment for so great and intollerable a contempt Explication proofe It must needes be so indeede For seeing as it was said euen in respect of the appearance of our Sauiour in the time of his humiliation that he which did not then beleeue in him was condemned alreadie because hee beleeued not in the name of the onely begotten Sonne of God Iohn 3.18 Much rather may it be affirmed now after that our Sauiour is ascended thus into heauen and fully established in his glory And wee may here againe call to minde the wordes of our Sauiour Iohn 8.23 24. and verses 34 35 36. The summe whereof is this that if we beleeue not in him as one that came from heauen as one being sent from God and is gone againe to God into heauen we shall die in our sinnes Herevnto likewise serueth that which our Sauiour spake chap. 16.9 that the holy Ghost after his ascension to the right hand of God in the heauens should rebuke the world of sinne to wit in it selfe euen to the owne condemnation as touching those that would not beleeue in him thus leauing the world after his manifesting of himselfe and going away againe to him that had sent him In which place of Scripture also our Sauiour said further that the holy Ghost should after the same his ascension conuince the world of righteousnesse that is should shew by reall proofe and demonstration euen by reason of his ascension that our Sauiour is righteous for so are the words of our Sauiour himselfe Because I goe to my Father and ye shall see me no more Our Sauiour meaneth till the end of the world And last of all our Sauiour added in the same place of the Euangelist Iohn that the holy Ghost should come to conuince the world of iudgement that is to say that wrath and vengeance is due to all that will not beleeue in him seeing hee hath made it most cleare and euident that the Prince of this world that is the
declarations of Gods iudgements against sin point forward still vnto this last final iudgement specially that vniuersal iudgement vpon the whole world in the daies of Noah for the generality of it and that other of the burning of Sodome and Gomorrha and the other Cities about them in respect of that kinde of visitation which shal be vpon the whole world at that day when as our Sauiour himselfe saith it shall be with the world like as it was in those daies we may well obserue to this end that when mention is made of the eternal confusion of the wicked of the euerlasting felicity of the godly there is a respect vnto this last iudgemeÌ„t As for example Ps 9.6 7 8 O enemy destructions are come to a perpetuall end But the Lord shall sit for euer he hath prepared his throne for iudgement For he shall iudge the world in righteousnes and shall iudge the people with equity And ver 17. The wicked shal turne into hel and all Nations that forget God And Ps 17.15 But I shal behold thy face in righteousnes when I awake to wit at the resurrectioÌ„ I shal be satisfied with thine image And Ps 49.14 The righteous shal haue dominion ouer theÌ„ in the morning that is in the most comfortable day of the resurrection of the iust whenas hel shal consume the beauty of the wicked fro his house that is from the graue Trem Iun. And ver 15. But God wil deliuer my soule from the power of the graue for he wil receiue me to wit into his heauenly kingdom Selah Read also Psal 125.1 c. to the end And Prou. 10.30 The righteous shall neuer be remoued And Ec. 8.12 13. Though a sinner doe euil a hundred times c. yet it shal not goe wel with the wicked And Isai 33.14 God is compared to burning fire yea to euerlasting burnings according to that wee reade Deut. 4.24 But yet more plainely doe the Scriptures following point vs to the last iudgement to the end of the world and thenceforth the state of the godly wicked for euer Psa 1â—2 25 26 2â— O my God saith the Prophet thou hast aforetime laid the foundations of the Earth and the heauens are the workes of thine hands They shall perish but thou shalt indure euen they shall waxe olde as doth a garment as a vesture thou shalt change them and they shall be changed â—ut thou art the same and thy yeares shall not faile The children of thy seruents shall continue and their seede shall stand fast in thy sight And Psal 145 1. O my God and King I will extoll thee and blesse thy name for euer and euer And verse 21. My mouth shall speake the praise of the Lord and all flesh shall blesse his name for euer and euer And contrariwise touching the wicked Eccles 11 9. Reioyce O young man in thy youth saith King Salomon shewing the vanitie of all youthfull plâ—â—sure not ordered in the feare of God but know for all these things God will bring thee to iudgement And chap. 12.14 God will bring euery worke vnto iudgement with euery secret thing whether it be good or euill And ioyntly both of the wicked and godly Isai 66.14 15 16. The hand of the Lord shall be knowne among his seruants and his indignation against his enemies For behold the Lord will come with fire and his chariots like a whirlewinde that hee may recompenâ—e his anger with wrath and his indignation with the flame of fire For the Lord will iudge with fire and with his sword all flesh and the slaine of the Lord shall be manie And verse 24. The worme of the transgressours shall not die neither shall their fire be quenched and they shall be an abhorring to all flesh saith the Lord by his holy Prophet Likewise Daniel chap. 12. verse 2. Many of them that sleepe in the earth an vncertaine or indefinite number put for that which is infinite or innumerable shall awake saith the Angell of the Lord to Daniel some to euerlasting life and some to shame and perpetuall contempt Finally Malachie the last of the Prophets Behold saith the Lord by him the day commeth that shall burne as an ouen and all the prowd yea and all that doe wickedly shal be stubble and the day that commeth shal burne them vp saith the Lord of Hostes and shall leaue them neither roote nor branch But vnto you that feare my name shall the Sonne of righteousnesse arise and health shall bee vnder his winges Thus the last iudgement is not obscurely pointed at though as it were a farre off in the olde Testament But in the new Testament it is most cleare and plaine and it is also more plentifully repeated First by our Sauiour Matthew chap. 8. verses 11 12. I say vnto you that many shal come from the East and West and shall sit downe with Abraham and Isaak and Iacob in the kingdome of heauen And the children of the kingdome shall be cast out into vtter darkenesse there shall be weeping and gnashing of teeth Compared with Luke chapter 13. verses 24 c. 29 30. And againe Matthew 10. verses 14 15. Whosoeuer will not receiue you nor heare your words when ye depart out of that house or that Citie shake off the dust of your feete Truly I say vnto you it shall be easier for them of the land of Sodome and Gomorrha in the day of iudgement then for that Citie And chapter 12.32 and verses 41 42. And chapter 13.36 c. 43. Likewise verses 47 48 4â— 50. And chapter 16. verses 27. The Sonne of man shall come in the glory of his Father with his Angels and then shall hee giue to euery one according to his deedes Moreouer chapter 19. verses 27 28 29. and chapter 22.13 14. And chapter 24 a great part of the chapter And chapter 25. the whole And chapter 26. verse 64. Reade also Iohn 5. verses 28 29. And chap. 14.1 2. And chapter 16. 16 c. 23. Thus our Sauiour Christ is plentifull in the repetition of this Article And so are his holy Apostles Acts 3.19 20 21. and chap. 10.42 rehearsed before And chap. 17.31 And Rom. 2.5 6 c. 16. and chap. 14.9 10 11 12. And 1. Cor. 1.7 8. and chap. 4. verse 5. and chap. 15.24 25 26 27 28. and verses 51 52 c. And 2. Cor. 5.10 Philip. 3.20 21. 1. Thes 1.10 And chap. 5.1 2 3. And 2 Thes 1.5 6 7 8 9 10. and cha 2.1 2 c. And 2. Tim. 1.18 And chap. 4 1. Heb. 9 27 28. And chap. 10.25 26 27 c. Iames 2.13 and chap. 4.12 And 1. Pet. 4.5 And chap. 5.4 And 2. Pet. chap. 3. verses 3 4 5 c. Reuel chap 20.11 12 13 c and chap. 21. and chap. 22. Finally Acts 1 10 11. Two Angels doe immediately vpon the ascension of our Sauiour testifie to his Disciples that hee should come againe from heauen as they had seene
him goe vp into heauen Thus in many places and in more then haue beene now rehearsed the new Testament is plentifull in the confirmation and opening of the truth of this article of our faith concerning the comming of our Sauiour from heauen to iudge the quicke and the dead But that wee may consider of this article in as commodious a manner as we may Question In what order may we inquire into it Answer First of all as I haue heard you teach wee may from the ground of the holy Scriptures commodiously consider of the time of our Sauiours comming to iudgement Secondly of the signes that shall goe before his comming Thirdly of the place from whence and whether he shall come to giue iudgement Fourthly of the manner of his comming Fiftly of the persons whom he shall iudge Sixtly of the order of his proceeding to iudgement Seuenthly of the sentence and iudgement it selfe what it shall be and according to what rule or law it shall be giuen Finally of the present execution of the sentence or iudgement so soone as it shall be awarded and giuen Ex. In this order indeede as I suppose we may well consider of the ground and warrant of this Article from those manifold proofes testimonies which it hath in the holy Scriptures Which things well obserued wee may thenceforth easily gather both the meaning of the article and also the promise together with the comforts and duties belonging to the faith of it and last of all what the danger is of not beleeuing this article Let vs therfore hold our selues to this order FIrst of all therefore that we may beginne with the time Question Answer ExplicatioÌ„ proofe When shall our Sauiour come to execute this last iudgement He wil come againe to this end purpose at the end of the world not before So indeede doe diuers places of the holy Scripture expresly affirme And namely Matth. 13.39 40. The haruest is that is it representeth the end of the world and the reapers to be the Angells As then the tares are gathered burned in the fire to wit at the haruest so shall it be in the end of the world that is concerning the wicked as it followeth in the interpretation of the parable And againe verse 49. So shall it be in the end of the world The Angells shall goe forth and seuer the bad from among the iust And 1. Cor. 15.24 Then shall be the end when hee hath deliuered vp the kingdome to God c. And that hee will not come till the end of the world it is euident from the testimonie of the Angels Act. 1.10 11. And of the Apostle Peter chap. 3.21 of the same history But the places of holy Scripture which we will chiefly stay vpon to this purpose as also for the signes going before his comming the rest of the points to be obserued concerning this article are the 24. 25. chap. of S. Matt. with whom accord the Euangelists Marke ch 13. Luk. 17.23 c And chap. 21. Here therefore let vs stay and as it were pitch and fasten the stakes of our tent till we may finish this so necessary and notable a doctrine insomuch as our Sauiour in these places as a most wise and carefull sheepheard as he is compapared Ier. 31.10 11 12. and Ezek. chap. 34.1 c verses 22 23 24. and as hee doth compare himselfe diuers times in the holy Gospel leadeth vs into a very sweete and battlesome pasture in speciall manner prepared for vs to the same very end and purpose Question And first What doth our Sauiour teach vs in these holy scriptures concerning the time of his comming to iudgement Answer In the 24. of Matthew verse 3. the Disciples of our Sauiour desiring him to tell them what signe there should be of his comming end of the end of the world he answereth so as he doth not so much satisfie them according to their demand as he doth teach them what vse both they and wee also are to make of so huge and fearefull a iudgement of God ExplicatioÌ„ proofe It is true And it is well worthy to be obserued that as the Disciples doe ioine both the destruction of Ierusalem which our Sauiour had immediatly fore-told and the end of the world together because in their conceit the world was like to end with the desolation of the Temple it being so goodly firme a building so doth our Sauiour linke and intermixe the answere to the one with his answer to the other as we may perceiue verse 4. and so forth to the 14. Yet so as afterward hee doth somewhat more distinctly answere vnto them Namely to the former question concerning the destruction of Ierusalem from the 15. verse to the 29. And to the latter question concerning the end of the world from that 29. verse to the end of the chap. and likewise in the 25. chap. And yet againe he doth not answer so distinctly but that there are some speeches interchangeably intermixed which concerne the other rather then that which is most what spoken of to the end hee might make the vse of either of them mutually more effectuall as we shall perceiue by the course of the text Let vs therefore come to the words of our Sauiour And first more generally concerning the argument of either question from the beginning of the chapter to the 15. verse Qu. Which are they An. 1 Iesus saith the Euangelist Matthew went out and departed from the Temple and his Disciples came to him to shew him the building of the Temple 2 And Iesus said vnto them see ye not all these things Verily I say vnto you there shall not be here left a stone vpon a stone Our Sauioâ—rs last farewell to the Temple of Ierusalem F ue common calamities to be expected in the world 1. Seducement by false Christs 2. Warres 3. Famine 4. Plague or pesâ—â—lence 5. Earthquakes Saint Luke addeth a sixt EueÌ„ great â—ignes from heauen chap. 21.11 Fiue grieuous trialls or tentations more proper to the Church of Christ 1. Rigorous proceeding of Princes and Rulers against christians by whipping imprisoning and killing of them 2. A generall hatred of all not conuerted to the Gospel against them 3. Persecution and betraying by false brethren neare kinsmen 4. False Prophets 5. Weake and loose prosesâ—â—urs such as God calleth luke warme Our thoughts ought obediently to attend vpon the ministrie and not turne aâ—de to any of our owne carnall conceites that shall not be cast downe 3 And as he sate vpon the mount of Oliues his Disciples came to him apart saying Tell vs when these things shal be what signe shal be of thy coÌ„ming of the end of the world 4 And Iesus answered and said vnto them Take heede that no man deceiue you 5 For many shall come in my name saying I am Christ and shall deceiue many 6 And ye shall heare of warres and rumours of
against euill examples the words of our Sauiour are plaine ver 10. and 12. of Mat. And Mark ch 13.12 The brother shal deliuer the brother to death the father the son the children shal rise against their parents shal cause theÌ„ to die And Luk. 21.16 Yea ye shal be betraied of your pareÌ„ts of your brethreÌ„ kinsmeÌ„ friends some of you shal they put to death These teÌ„tatios indeed are very great as we may easily coÌ„ceiue if we earnestly coÌ„sider of theÌ„ but a little while For wheÌ„ neither bond of nature nor religioÌ„ caÌ„ hold theÌ„ in conscience of dutie Beliefe in God the Sone who sitteth at the right hand of God the Father almightie but they will fall from that grace and sweete fellowship which they seemed to be entred into and become persecutors of their owne kinsemen and of good Christian brethren these must needs be accounted very heauie vncomfortable spectacles to the discouragement of our feeble minds if we doe not hearten our selues against them Neither is it a small stumbling block to see any though not fallen to be persecutors yet to be declining from the truth and to be luke-warme yea euen ca-cold both touching the zeale of Gods glory wherwith they seemed so be inflamed before also touching the loue of the brethren whom they made shewe to haue loued in that they were beneficial vnto them so that now they may be scared to be no better then a pray to the diuel to be easily carried away to this or that falsehood of religion But deare brethren how many soeuer we see to doe thus farre be it from vs to be moued by either sort of such examples to wax weary of well doing No no rather so much the more let the glory of God be more deare and precious vnto vs euery faithful brother sister in our Lord Iesus Christ let them be more hartily loued tendered cherished among vs. The which if we shal do then as there is no doubt but the Lord our God wil for his part make precious reckoning of vs so wil he also for the loue he beareth vs in his Son in such sort either restraine moderate the rage of the wicked or strengthen vs in patieÌ„ce that we shall alwaies find our most safe blessed protection vnder the faithful and constant profession and practise of his onely true holy religion and worship They shall not kill all but some of you saith our Sauiour Wherfore let vs not in any wise giue place to any fearful thoughts howsoeuer they shal assalt vs so as we should say to our selues by the suggestion of the diuel to our own discomfort O what shall we doe how shall we now escape The wicked are mightily increased The zealous godly are few If we deale not very warily and frame our selues to be like to them to seek fauour with theÌ„ there shal be no abiding for vs. Nay rather let vs assure our selues that the lesse the slock of the Lord is the more vigilant will he be to defend it or if he suffer any to fall into the hands of the wicked the more rigorous they shal be in oppressing tormenting the more gracious merciful wil he be in vpholding strengthening comforting as the true church of God hath had experience from time to time Let vs not therefore be discouraged through any feare Not a haire of your head shal perish saith our Sauiour Luk 21.18 That is it shall not perish without the prouidence of God further then he shall think good to permit And therfore much lesse shall our liues whole bodies perish otherwise then he shal dispose of them Wherfore I say againe as our Sa exhorteth let vs be of good coÌ„fort arme our selues with inuincible patience that so we may most safely retaine hold the possessioÌ„ of our soules For this is the onely sure possession of them to be prepared to all affliction for the Lords cause But that which may yet more effectually incourage and confirme vs to be of good comfort constaÌ„t in the Lord against all discouragement it is the most gracious promise o four Sa that if we continue to the end to wit of this short life that we are here to liue yea euen of that short time of affliction which shal betide vs we shal be saued That is we shall not onely be freed from all trouble but also set in a most happie estate eternally in heauen with all the Saints which haue from the beginning passed through many afflictions into the same kingdom Neither is it a small incouragement that God will so prosper his owne work in the hand of his seruants that no resistances of the wicked shall be able to hinder it so but it shall take that good effect whereunto he hath appointed it For as our Sauiour saith This Gospel of the kingdome shall be preached through the whole world For a witnesse vnto all nations and then shall the end come Our Sauiour had said before after mention made of wars that the end is not yet that is the destructon of Ierusalem and the Temple and therefore much lesse the end of the world But here he saith that after the Preaching of the Gospell to all nations then should the end come to wit not onely of Ierusalem first in the time thereof Beliefe in God the Sonne who shall come from heauen to iudge both the quâ—cke and the dead which was not till the Apostles were dispersed into all quarters as one may say and had Preached the Gospell farre and neare but also the ende of the word shall be then when God hath fulfilled the course of the Gospell and caused it to be preached in all places wheresoeuer he hath any people till hee hath gathered into his Church the whole number of his elect by the voice of his Gospell Thus much of the first part of the answere of our Sauiour more generally both concerning the time of the destruction of Ierusalem and also of the ende of the world not definitely determining the space of time either of the one or of the other but onely thus farre that there should first bee great and many troubles before the destruction of Ierusalem should come and then againe after that many like great troubles before the world should end Like as the Apostle prophesied afterward concerning the day of the Lord and the last iudgement that there should come a departure first and that Antichrist should be reuealed And Iohn in the Reuelation that the Churches of Christ should be grieuously afflicted before that time And herein we haue beene the more large for the more full and plaine opening and for the better applying of these most graue and weightie things to our manifold vse and comfort God grant that wee may ioyfully entertaine this most holy doctrine of our Sauiour concerning affliction that so we may the more ioyfully indure the afflictions
though they were his iust instruments to take vengeance of a wicked people yet they were in theÌ„selues no better then an abominable rout of Idolaters whom God in that respect abhorred howsoeuer hee vsed these now and so hath often vsed such kinde of abominable people for the rod of his anger to visite the sinnes and rebellions of his owne disobedient and licentious people For so before this time he vsed the wicked King of Ashur to be a scourge to Israel and after that the King of Babel to take vengeance of Iudah and to leade the people away to be in captiuitie to him Thus briefly passing ouer these words as was promised the vse whereof in regard of the time of our Sauiours comming to iudgement at the ende of the world may well be this that the fulfilling of this prophesie against Ierusalem being famously come to passe according to the word of our Sauiour may and ought iustly to confirme cur faith in the assured expectation both of the ending of the world in such manner as he doth likewise foreshewe in the latter part of his answer and also that he himselfe will accordingly come to iudgment at the same instant when the world shall be at an end Yea in the mean while let vs froÌ„ that destruction learne how vaine a thing it is for any to trust in the holines or strength of any place of defence when as they themselues be vnholy and thereby haue betraied and weakened all their strength And let vs likewise learne by their example to take heede how we prouoke God to wrath against vs by the contempt of that grace of Christ and his Gospell which he offereth vnto vs. Now let vs proceed How followeth it in the text of the Euangelist Saint Matthew from the 23. verse of this his 24. chap Question What are the words of our Sauiour Answer Then saith our Sauiour if any shall say vnto yee Loe here is Christ or there beleeue it not A second câ—unsell or admonition of our Sauiour the reason of it amplified also by a renued exhortation and the reason thereof For there shall arise false Christs and false Prophets and they shall shewe great signes and wonders so that if it were possible they should deceiue the very elect Behold I haue told yee before Wherefore if they shall say vnto ye Behold he is in the desert goe not forth Behold he is in secret places beleeue it not For as the lightening commeth out of the East and shineth into the West so shall also the comming of the Sonne of man be For wheresoeuer a dead carkasse is thither will the Eagles resort Explication The former part of the answer of our Sauiour doth so properly belong to the destruction of Ierusalem that it cannot be transferred and applied to the day of the last iudgement For beside that Ierusalem is expresly mentioned that which is said for the description of the calamitie thereof can in no wise agree to that iudgement which our Sauiour shall execute at the end of the world For whether should any flye at that instant from the presence of the Lord And how should that be lesse wofull to the barren then to the wicked that are child-bearing and such as giue sucke And as for godly women it shall be to all of them as well child-bearing as other a day of singular comfort and reioycing Moreouer that day shall be so sodaine that there shall be no time of flight no not for those that are swiftest of foote no though they had the wings of the Eagle or Hawke The words now rehearsed doe indeede belong to the former particular prophesie of the destruction of Ierusalem and were fulfilled in part at that time according to that which was obserued before concerning the arising of false Christs and false Prophets as may also be further seene in the historie of Iosephus which was then pointed vnto But though Iosephus had said little or much or nothing at all the word of our Sauiour himselfe is and may iustly be a sufficient ground and warrant vnto vs that all was fulfilled which he foretold whether in this place or ch 24 38. Luke ch 19.43.44 ch 21. verse 20.24 Thus I say wee are indeede to referre these wordes to the description of the calamitie of Ierusalem at the destruction thereof and to shewe that all succours for reliefe and deliuerance should be expected in vaine so that whosoeuer should or did take vpon him any courage to be their deliuerer as it were vnder a pretence of being a Christ or deliuerer vnto them should enterprise all in vaine Neuerthelesse wee may therewithall well vnderstand these wordes as being a transition from the description of the calamitie of Ierusalem at the time of the siege thereof to the description of the state of the world yea euen of the visible Church such as it should bee after the destruction of Ierusalem specially in the times which should more and more nearely approach to the last end of the world by that more quicke siege and batterie which the Lord himselfe will lay against it and wherewith hee will surprize it infinitely aboue that which Vespasian and Titus effected against Ierusalem For so doe the wordes of our Sauiour giue to vnderstand First in that hee saith of the false Christs and false Prophets that they should shewe great signes and wonders so that if it were possible they should deceiue the very elect For this was much more fulfilled after the destruction of Ierusalem to this day then it was before insomuch as though many great things were attempted then for the deliuerance of the people It is a wondeeful thing to see how the Pope hath preuailed to set vp himself aboue the Kings and Princes of the earth what religious buildings haue bin built for the aduancement of Poperie what reuenewes â—hat a 〈◊〉 â—â—tâ—de of ordâ—â—â— that Câ—uâ—â—â—â— what wrâ—tâ—â—gâ—â—â—â—ca hâ—◠〈◊〉 â—age voluâ—â—â—â— printed â—nd 〈◊〉 against the truth vnder pretence of the defence of it c. All these aâ—e dangerous and mâ—ghâ—ie tentations to such as take not diligent heede against them and many incouragements giuen as if the Romans should not preuaile against them c. Yet nothing tooke so great effect as the false Christs and false Prophets of Turkie and Rome haue done who haue by their deceites wonderfully preuailed with multitudes to drawe them away either from the truth of the true Christs Person or of his doctrine Yea euen from the truth of both and that also by lying signes and wonders as the Apostle interpreteth these wordes of our Sauiour 2. Thes 2 9 10.11 And secondly it may be perceiued by those wordes of our Sauiour concerning the manner of his comming to wit in that it should be spiritually as it were vpon the wings of the Gospel preached to all nations as well afâ—â—r the destruction of Ierusalem euen to the end of the world as before from the
time shortly ensuing the ascension of our Sauiour vp into heauen in thaâ—â—he compareth his comming to the lightening which comming out of the East shineth into the West as it is applied Luk 17.20.21.22.23.24 Like as also his comming shall be bodily to the sight and viewe of all people in the cloudes of the aire descending from the highest heauen when he shall come to iudge the world as it is in the text of Matthewe The vse of which doctrine of our Sauiour as it was double vnto the beleeuing Iewes before the destruction of Ierusalem partly for direction and partly for consolation and comfort * Read also Luk 17.23.24 c. to the ende of the ch where he plainly extendeth the words of our Sauiour to the end of the world so it may wel be and it is vnto all true beâ—â—euing Christians to the end of the world and euen in regard of the ende it selfe For instruction thus first for that insomuch as our Sauiour hath sufficiently confirmed himselfe to bee true Messias and his doctrine to bee the onely true doctrine of saluation by those miracles which he wrought first by himselfe among the Iewes and afterward by his holy Apostles both among Iewes and Gentiles that therefore wee are not to bee drawne away from him or from his doctrine vnder pretence of any other miraculous workings whatsoeuer Secondly this doctrine of our Sauiour serueth for our instruction against all secret and hereticall inticements of false Prophets and Heretickes whose manner is vsuall among many of them to drawe Disciples away from the publike profession of the Gospell euen in the times of the libertie thereof to secret corners as if they were a companie more holy then the rest and had a more perfect doctrine Whereof wee may take the Familie of Loue for one chiefe example among the rest But saith our Sauiour though they say behold Christ is in secrete places beleeue it not Our Sauiour will haue his Doctrine publikely Preached and professed vnder good Christian Princes and hee will haue it publikely professed vpon all iust occasions vnder Idolaters and Tyrannous Princes though they will not suffer the Gospell so long as they can hinder it to be publikely Preached He cannot like that it should be smothered in corners It shall as he saith breake forth like lightening that is it shall be published openly and in the publike viewe of the world and accordingly he will haue it to be publikely imbraced and professed Thirdly the Doctrine of our Sauiour in this part of his answere to his Disciples serueth to teach vs nowe as well as it did to teach the beleeuing Iewes before the destruction of Ierusalem that as they were not to tye themselues to Ierusalem and to stay their flight from it as if then Christ might no where else bee found so neither are wee to tye our faith to any place as many doe their faith to the Church of Rome but to resort thether and to stay there where Christ is truly Preached as well in one place as in another wheresoeuer and whether soeuer the Lord shall call vs. And to this purpose hee vseth the prouerbiall speech Wheresoeuer the dead carkesse is thither will the Eagles resort Albeit Luke 17.37 it seemeth that our Sauiour vsed the same prouerbiall speech at some other time in way of a promise that our Sauiour would gather all his elect at the last day into his heauenly kingdome where he himselfe should be Thus the Doctrine of our Sauiour serueth for our instruction And for comfort it is likewise very notable in that he assureth vs that none of the elect of God shall be deceiued by any false Christs or false Prophets though their comming be neuer so deceitfull and strong to delude the wicked Not that they haue any such wisedome of themselues that they can thereby discerne their spirituall craft or any such strength that they should in their owne might withstand their delusions but because God who hath elected them will also endue them both with wisedome and also with power from aboue so as his grace shall bee sufficient to preserue them According to that of the Apostle Saint Paul 2. Thes 2. verses 13.14.15.16.17 Wee ought to giue thankes to God for you brethren c. These thinges thus briefly considered according to promise let vs henceforth hast to that which followeth which is as was saide the third part of the answere of our Sauiour and doth particularly concerne the time of his last iudgement which shall be as hee further declareth at the ende of the world Yet so as wee shall againe perceiue as was saide in the beginning that some part of the speech doth more specially concerne the calamitie and destruction of Ierusalem then the end of the world as wee shall easily perceiue when we come vnto them This last part of the answere of our Sauiour concerning the ende of the world which is the time of the last iudgement it comprehendeth therewithall both the signes of his comming and also the place from whence and whether hee will come Likewise the manner of his comming and the persons whom he will iudge with diuerse other points which were propounded in the beginning of our inquirie into this place BVt let vs proceede by degrees And first concerning the time when secondly the signes of his comming and thirdly the place from whence and whether he shall come fourthly the manner of his comming and therewithall the persons whom he will iudge when he shall come For these foure points are somewhat more nearely lincked together What are the wordes of our Sauiour Question How doe they followe in our text Answer It followeth thus from the 29 verse vnto the 32. 29. And immediately after the tribulation of those dayes shal the Sunne be darkened and the moone shall not giue her light and the starres shall fall from heauen and the powers of heauen shall be shaken 30. And then shall appeare the signe of the Sonne of man in heauen and then shall all the kindreds of the earth mourne and they shal see the Sonne of man come in the clouds of heauen with power and great glory 31. And he shall send his Angels with the great sound of a trumpet and they shall gather together his elect from the foure windes and from the one end of the heauen to the other These words as we may euidently perceiue doe properly belong to the second comming of our Sauiour to execute his last iudgement and therefore they are likewise more properly belonging to that Article of our faith which we doe now enquire of Neuertheles the former speech was not to be neglected of vs seeing our Sauiour himselfe thought good to speak of the destruction of Ierusalem as of a good inducement or preparatiue to the more reuerend and profitable consideration of this And indeed what iudgement of God might so fitly be a representation or as a warning piece to stirre vs vp to the due expectation
of it The citie of Ierusalem and the Temple thereof were by Gods speciall ordinance and appointment singularly holy vnto him and of great account euen for his owne name and mercies sake and so were the people also for many ages of ancient time a peculiar people vnto him and chiefly beloued of him And yet all that could not hinder the due course of Gods vengeance after that the bountifulnesse of his mercie and long suffering was most notoriously abused by them It was in vaine for the Disciples to stand vpon the goodlines strength of the building or any such thing to disswade or pitie the destruction thereof So likewise whatsoeuer may bee saide concerning the beautie of the heauens though they bee honoured by the name of his throne the fruitefulnesse of the earth which is called his foote-stoole the stately buildinges that are built vpon it by the ministerie of man the pleasant orchyardes and gardens the rich furniture of houses the beautifull plate and Iewels which are the delights of men all shall bee in vaine and of no force with God to stay that vniuersall iudgement which hee hath for the sinnes of the world when once they shall be full ripe determined to bring vpon it moreouer and beside his particular iudgements wherewith hee will euery day visite the earth in the meane while Wherefore also let nothing be able to hinder our hearts from a dutifull attention toward the doctrine which our Sauiour vouchsafeth to deliuer vnto vs in this behalfe And first concerning the time of this last and greatest iudgement of all other and therewithall concerning the signes of it our Sauiour doth first more generally referre vs to the tribulations before described concerning Ierusalem or rather to the tribulations described before that in the first part of the answere of our Sauiour which as was said treateth of the common troubles both of the world and also of the Church which should not onely goe before the destruction of Ierusalem but also followe after euen to the neare approaching of the last iudgement of our Sauiour And then more particularly according as hee had told his Disciples that beside those before expressed signes they should haue no other speciall signe of the calamitie to come vpon Ierusalem but the compassing of the citie by the Roman Armie so hee doth proportionably tell his Disciples or rather vs by speaking to them seeing vpon vs are come the dayes of the more neare approaching of the ende of the worlde that there shall bee noe other signe more particular then those which hee hath alreadie mentioned vntill hee shall by his very comming declare really and indeede that the ende it selfe is come So that then beside the generall signes going before the ende of the world answerable to those which went before the destruction of Ierusalem wee haue here in the wordes of our present text a description of those signes which shall more immediately goe before the comming of our Sauiour and then of the comming of our Sauiour himselfe at the very ende of the world from whence and whether hee will come together with the manner of his comming and the persons whom hee will iudge who also are described by the effectes which his comming shall haue in their hearts though to a contrarie ende and purpose in diuerse of them as wee shall obserue Let vs therefore weigh these thinges in order And first concerning the time of the last iudgement our Sauiour Christ saith that it shall be immediately after the tribulations before expressed The which wordes wee must either vnderstand of the common troubles generally set downe in the first part of the answere of our Sauiour they being as well forerunners of the end of the world as of the destruction of Ierusalem or else we must vnderstand this word immediately to be spoken not so much in respect of our computation of time as in regard of the estimation of God with whom a thousand yeares is but as one day as the Apostle Peter teacheth 2. Ep 3.8 But seeing our Sauiour speaketh familiarly to informe his church rather then to disclose the vnsearchable minde of God therefore we may iustly vnderstand it in the first sense Neuerthelesse this being yeelded there ariseth a further question concerning the darkening of the Sunne whether our Sauiour doth in these wordes speake properly and in the naturall sense or tropologically and in a borrowed phrase or speech To the which we answer that it is true indeede that the Lord by his holy Prophets hath vsed these very same speeches metaphorically to signifie great troubles and publike alterations of states and kingdomes in the world as Ezek 32 7 8. to expresse that great distresse which hee would bring vpon Egypt by the King of Babylon when I shall put thee out I will couer the heauen saith the Lord and make the Starres thereof darke I will couer the Sunne with a cloude and the Moone shall loose her light All the lightes of heauen I make darke for thee and bring darkenes vpon the land saith the Lord God I will also trouble the hearts of many people And Isai 13.9.10 the same borrowed speeches are vsed to describe the fearefull destruction of Babylon by the Medes and Persians Behold the day of the Lord commeth cruel with wrath and fierce anger to lay the land wast and he shal destroy the sinners out of it For the Starres of heauen and the Planets thereof shall not giue their light the Sonne shal be darkened in his going forth the Moone shal not cause her light to shine And thus it is said Amos. 5.18 woe vnto you hee speaketh to the wicked that desire the day of the Lord to wit of his mercy what haue ye to doe with it the day of the Lord that is of his vâ—sitation vpon sinners is darkenes and not light As if a man did floe from a lyon and a beare met him c. And ver 20. shall not the day of the Lord be darkenes and not light euen darkenes and no light in it Likewise Ioel ch 2.2 And in the same ch v. 3â— 31 the same speeches with a further allusion to some former strange works of God are vsed to note the strange effects which shuld follow vpon the first comming of our Sauiour into the world and in the times succeeding by the Preaching of his Gospell I will shewe wonders in the heauens and in the earth saith the Lord blood and fire and pillars of smoke The Sunne shal be turned into darkenes and the Moone into blood before the great and terrible day of the Lord doe come Thus I say these kinde of speeches as we see are vsed to note strange things and alterations metaphorically Read eccles cha 5.16 ch 12.2 And what could more significatly expresse the same Neuertheles this letteth not why we may not vnderstand our Sauiour in these words not onely to vnderstand strange euents by a figuratiue phrase of speech but also the very accomplishment
mightie glorious manner the thousands of his Angells attending vpon him that is hee shall come in most diuine manner as we shall haue occasion to consider againe cha 25.31 In which respect our Sauiour calleth that glorie in which the Sonne of man shall come the glorie of his Father chap 16.27 of the same our Euangelist Moreouer it is euident from the same our Text who they are whom our Sauiour shall come to iudge that is to say All the kindreds of the earth not onelie the Tribes of Israel who had the lawe giuen them but also all other kindreds and people who haue sinned without the lawe as the Apostle teacheth Rom 2. ver 12.16 And also all that sinne against the Gospell The persons to be iudged at this generall and most fearfull Assises are described by that effect which the most mightie and glorious manner of the appearing of this great and most high iudge shall worke in their hearts namelie that they shall mourne with a most dolefull and deepe mourning as was obserued in a word before as may further appeare by that which our Sauiour spake concerning the calamitie of Ierusalem in the destruction therof Luke 23.30 compared with Reuel 6.15.16.17 when the Kings and all sorts of men shall wish in their hearts that the mountains and rocks would fall vpon them hide them from the presence of him that sitteth vpon the throne and from the wrath of the Lamb Because as S. Iohn saith The great day of his wrath is come who can stand And no maruell seeing his comming shal be most terrible to all such as haue euill consciences and are guiltie to themselues of contēpt rebellion against this most high Prince and iust iudge of all yea no doubt the very godly and beleeuing Christians shal at that day of this fearful assummons be at the first stricken with a very great reuerend feare so that as the Apostle Peter admonisheth 2. cp 3.11.12 it behoueth all of vs to be very carefull that we may be found in holie conuersation godlines and that also with all expedition and watchfulnes seeing the heauens shall passe away in a fearefull manner and be dissolued with fire c. According is wee read 2. Thessalon 1.8 The which whosoeuer shall doe though they do feare yet they shal be so comforted against the suddennesse and extremitie of their feare that they shall recouer themselues out of it and finde that to be a day of most sweete consolation to them for euer which shall be a day of the beginning of the most wofull both terrour and torment of all the wicked and vngodlie And therefore it is of purpose added by our Sauiour in this Text of S. Matthewe that by the ministerie of the holie Angells All the elect shal be gathered together to be partakers of their euerlasting saluation with our Sauiour in heauen when as all the rest shal be left to eternal destruction in hell according to those parables of our Sauiour which we reade in the same Euangelist chapt 13.41.42.43 and in the same verses 49.50 And as we haue further to consider chapter 25. verses 34.41.46 Our Sauiour shall also at this day iudge condemne the Diuell and all his wicked Angells as wee are from that place of the 41. verse of the 25. of Matthew to obserue But for the comfort of the godlie and to cheare vp their hearts Saint Luke reporteth other wordes of our Sauiour which wee may not heere omit insomuch as we read chapt 21.28 that our Sauiour spake thus also for the consolation of the godlie When these things beginne to come to passe then looke yee vp and lift vp your heads for your Redemption draweth neare yea euen our full Redemption as well of bodie as of soule according as the Apostle Paul interpreteth the words of our Sauiour Rom 8.23 THese things thus considered from the former wordes of our Text Let vs now goe forward to that which followeth in the Euangelist from the beginning of the 32. verse to the ende of the 41. For these wordes also doe concerne the description of the time of the same his last comming so farre as is meete for vs to knowe and also of the manner of it togither with some intermixed speech concerning the destruction of Ierusalem Question Howe doeth it followe in this portion of the Text Answer 32. Now saith our Sauiour learne ye a parable from the figge tree when her bough is yet tender it bringeth forth leaues ye knowe that sommer is neare 33. So likewise when yee see all these thinges knowe yee that it is neare euen at the doores that is to say the time of the comming of our Sauiour or he himselfe or as it may be supplied from S. Luke his Kingdome is very neare 3◠Verily I say vnto you this generation shall not passe till all these things be done 35. Heauen and earth shall passe away but my words shall not passe away 36. But of that day and houre knoweth no man no not the Angells of heauen but my Father onely 37. But as the daies of Noah were so likewise shall the comming of the Sonne of man be 38. For as in the dayes before the flood they did eate and drinke marrie and giue in marriage vnto the day that Noah entered into the Arke 39. And knewe nothing till the flood came and tooke them all away In graeco centextu paralambanetai assumitur aphietai relinquitur Enallage temporis ducens quasi in rem praesentem Sic Piscator so shall also the comming of the Sonne of man be 40. Then two men shall be in the field the one shal be receiued the other shal be refused 41. Two women shall be grinding at the mill the one shall be receiued the other shall be refused Explicatiō proofe In this portion of our Text our Sauiour addeth that which he thought good to deliuer concerning the time manner of his comming to iudgement at the end of the world so farre as was said it is meet for vs to know with a certaine recapitulation of all that which he had said before concerning the signes both going before the destruction of Ierusalem and also the end of the world and last iudgement therof And he doth it in this order First our Sauiour doth generallie affirme the certaintie of either part of this Prophesie according to the precursorie signes which he had giuen therof and that from the similitude of the figge tree and as S. Luke addeth further from the similitude of all other trees chap. 21. verses 29.30.31 For he spake to them a parable saith the Euangelist saying Behold the figge tree and all trees when they now shoote forth ye seeing them know of your owne selues that Sommer is then neere So likewise ye when ye see these things come to passe that is to say when ye for your parts see Ierusalem destroyed and all the troubles that I haue spoken
of before and when the Church shall afterward see the like signes performed euen to the darkening of the Sunne then our Sauiour assureth those who shal liue in those daies that the end is at hand and that as it followeth in Luke The Kingdome of God is neere The which he saith for the comfort of the godlie as the similitude of the nearnes of Sommer succeeding the spring time giueth to vnderstand For of that nature shall the Kingdome of our Sauiour be to them and that shall be the end of his comming to put an end to all the hardnes of their aduersitie and Winter and to giue them the comfort of an euerlasting Sommer For otherwise wee may thinke that our Sauiour would haue taken his similitude from the autumne or fall of the leafe which is a foregoing signe of Winter and of the hardnes thereof approaching as it was vnto Ierusalem at the destruction thereof and so it shall be to the wicked at the end of the world Thus our Sauiour doth more generally affirme the certaintie of either part of his prophesie though chiefely pointing forward to the end of the world as both the similitude and also the application of the same giueth plainely to vnderstand And after this our Sauiour doth more particularly affirme the certainty of either of them seuerally and apart by themselues First concerning the destruction which was then yet to come vpon Ierusalem in these words Verily I say vnto you this generation shall not passe till all these things be done That is to say those that were liuing when our Sauiour spake this should liue to see all that hee had spoken concerning the destruction of Ierusalem and the troubles to goe before the same fulfilled And therein also they should see as it were a type of the state of the world as it should be euen to the end of it as touching the kindes of troubles though not in the particulars which could not be neither haue we any reason so to thinke of the meaning of our Sauiour This is therefore the more particular earnest affirmation of that part of the prophesie The like earnest affirmation of the other part touching the end of the world yet to come is contained in the next words Heauen and earth shall passe away but my words shall not passe away As though our Sauiour should haue said thus Not only shal Ierusalem be destroyed but also the whole frame of heauen and earth shall be changed so after a sort passe away as touching their present state condition according to that which was obserued before out of the 2. Ep of Pet. ch 3. touching the passing away of the heauens and their dissoluing by fire c. But my words saith our Sauiour shall not passe away but they shall take their full effect without any either reuocation or changing of the manner of the accomplishment thereof This done our Sauiour preuenteth an obiection that might be made from the curious minde of man as though our Sauiour speaking so much of the end of the world and of his comming to iudgement with the manner and certaintie of it had yet failed in concealing the very time of it yea in that he had not so much as noted the age wherein it should come to passe as he had done concerning the destruction of Ierusalem Our Sauiour therefore cutteth off all further question about the particular determination of the time and faith thus But of the day and houre to wit whē the heauens the earth should passe away so this world come to an end knoweth no man no not the Angels of heauen no nor as it is in Mark the Sonne himselfe ch 13.32 but my Father only And this ought fully to satisfie euery one that hath any drop of modestie in him and to restraine vs all from any further inquirie For seeing God the Father hath so reserued the knowledge of this secret to himselfe in his most excellent wisedome and counsell that he hath not disclosed it to his holy Angels no nor yet to our Sauiour himselfe in that he was man had his knowledge limitted Beliefe in God the Sōne who sitteth at the right hand of God the Father almightie yea in that he was Mediator and so might not neither would speake or doe things otherwise or in any other season then as the Father who had ordained him to that office had appointed and commanded him according to that we reade Matthew chapter 20. verse 23. And Iohn chapter 12. verses 49 50. How therefore may any thinke it meete that hee should be desirous to know it Neither indeede were it good that any of vs should know it For seeing we are secure though it be very vncertaine vnto vs so as if we were not from that consideration continually stirred vp to be watchfull we might easily be taken of that day at vnawares to our eternall destruction much more secure should we be if wee did know it to be many yeares or some ages yet to come Here therefore at once is a certaine ground for the refutation of all such as either from the former Rabbinicall prophesie vnder the name of Elias for the continuance of the world six thousand yeares or from a proportion of the creation of the world in six daies as if euery day should stand for a thousand as some would countenance the matter from the wordes of Saint Peter 2. Epist chap. 3. verse 8. or from any coniunction of Planets to fall out this or that yeare pretending great matters doe goe about to determine this most hidden secret as touching the day or houre or age wherein it shall be For it is most certaine from the expresse testimony of our Sauiour that the knowledge of the time is and alwaies shall bee as vncertaine euen till it shall come indeede as it is most certaine that it shall come And touching the obiections to the contrary Master Perkins in his learned exposition vpon the Creed according to his accustomed good and godly course answereth well This vncertaine certainty of it our Sauiour doth in the next place set forth by a similitude or equall comparison of a like example betwixt the state of the people which shall be toward the end of the world and that which was before and at the drowning of the world For As the daies of Noah were saith our Sauiour so likewise shall the comming of the Sonne of man be For as the daies before the flood they did eate and drinke c so shall also the comming of the Sonne of man be That is to say all people toward the end of the world a few excepted in comparison of the rest shall be as secure and carelesse as if no such great reckoning and iudgement were toward them as our Sauiour speaketh of By reason whereof all such shall be taken at vnawares to their condemnation and destruction as the other were at that time as the historie in Genesis sheweth and as
It is the dutie of the Husbandman to plant and sow c. Why then doth our Sauiour mention them The onely cause was for that the people in either of those times did wickedly abuse and peruert those ordinances of God As for example how the people whom the Apostle Peter calleth the world of the vngodly abused marriage in the daies of Noah Reade Genesis 6.2 The sonnes of God saw that the daughters of men were faire and they tooke them wiues of all that liked them c. This confusion of marriages betwixt the professors of the true worshippe of God and idolatours and profane persons and Athiests without care of all holy choise it is a manifest signe of the decay of all true godlinesse wheresoeuer it is Yea it is such an vndermining of it as giueth it the most speedy and dangerous ouerthrow For they that sticke not to communicate with the wicked in marriages they will haue society with them in any thing And how the Sodomites abused the good gifts of God in their inteÌ„perate eating and drinking The Euangelist Matâ—hew seemeth of pâ—rpose to vse the word trogontes which most prâ—perly signifieth to feede more like brâ—â—t beasts thâ—â—â—â—â—emblemen and in the more then brutish effects which followed vpon the same reade Gen. 8.4 5. And Ezek. 16.49 50. Behold this was the iniquitie of thy sister Sodome pride fulnesse of bread and abundance of idlenesse was in her and in her daughters neither did she strengthen the hands of the poore and needie But they were hauty and committed abhomination before me therefore I tooke them away as pleased me And 2. Pet. 2.2.6.7.8 God turned the Cities of Sodom and Gomorrha into ashes condemned them and ouerthrew them and made them an ensample vnto them that afterward should liue vngodly And deliuered iust Lot vexed with the vncleane conuersation of the wicked For he being righteous and dwelling among them in seeing and hearing vexed his righteous soule from day to day with their vnlawfull deedes So then not eating and drinking and such like things are simply condemned here by our Sauiour but onely the inordinate vse or rather abuse of them when as they are sought after in an vnlawfull manner and when the heart is so addicted to them that God is forgotten in them contrary to the admonition of God Deut 8.10 The which abuse our Sauiour noteth against those that being inuited to the Gospel of his kingdome made their excuse because Deut. 6.10 11 12 13. And cap. 8.10 11 12. one had bought a farme and must goe see it and another fiue yoake of oxen and he must goe to proue them and a third that he could not come because he was to solemnize his mariage Luke chap. 14. verses 16 c. Our lesson therefore hence must be this that if wee would not be hindred from the kingdome of God nor bee vnprepared when our Lord Iesus shall come to his last iudgement or that wee bee taken away by death before hee doe come that according to the admonition of the Apostle Paul 1. Cor. chap. 29. verses 30 31. They that haue wiues be as though they had none to wit so that they will not be hindred from Christ in that respect and that they which weepe be as though they wept not and they that reioyce that is to say vpon worldly occasions of increase of worldly wealth as though they reioyce not and they that buy as though they possessed not and that they which vse this world be as thogh they vsed it not because the Apostle saith the fashioÌ„ of this world goeth away We must take heede that wee be not like the pampered horse that will lift vp his heele against his Master as the people of Israel were for want of receiuing the propheticall admonition which Moses gaue them Deut. 32.15 What Master will retaine such a seruant as being well and liberally maintained by him will be ready to despise him And shall we thinke that God will indure that we being all fed by his prouidence shall lift vp our selues against him THese things obserued concerning the former Scripture now let vs goe forward to see what further vse our Sauiour maketh from the description of his last comming to iudgement in respect of the vncertaintie thereof to our knowledge Question How doth it follow in our text Answer It followeth in the Euangelist Matthew in the 42. verse of the foure and twentith chapter in these words Watch therefore for ye know not what houre your Master will come Explication Our Sauiour hauing shewed that the vncertainty of his comming to iudgement shall be most heauily dangerous to the world by reason of the securitie thereof because hee knew before that they will not regard his most serious admonition and warning answerable to the perill of the people of the old world in that they despised the warning which God gaue them by Noah and likewise answerable to the perill of the people of Sodome and the people of other Cities adioyning because they despised the reproofe of Lot hee doth therefore vse this admonition to his Disciples and to all that will yeelde themselues teachable that they may auoide so greeuous a perill as hee knew to bee comming toward the world for the carelesnesse and impenitencie thereof This most serious admonition and warning which our Sauiour giueth to his Church is deliuered by him two manner of waies First in more simple and plaine speech and secondly vnder diuers very lightsome and significant parables and similitudes The reason is because our Sauiour of his singular pitie which hee beareth toward vs would leaue no meanes vnattempted whereby he might induce and confirme vs in that carefull watchfull course which is necessary to be taken in this behalfe of all such as minde the way of saluation and would not be deceiued in their expectation Let vs therefore I pray ye all and euery one diligently obserue in marking and marke to obserue and obey the admonition and counsell which our Sauiour giueth vnto vs concerning the same euerlasting welfare and saluation at his comming Yea and seeing this care was necessary for them to whom our Sauiour spake while he was yet in the world sixteene hundreth yeare well neare before this time wherein wee heare our selues to be put in minde of this most graue warning let vs not now set light by it but much rather let vs so much the more attentiuely harken vnto it To the which end let vs well consider and beare in minde that which no doubt our Sauiour did most prudently consider on our behalfe and on the behalfe of his Disciples from the very time wherein he first vttered this doctrine to wit that insomuch as there shall be a generall iudgement and that all must appeare before the iudgement seate of God there is little difference betweene those which shall be found liuing at the comming of our Sauiour and those which shall be dead many hundreds of yeares
the contrary if we shall finde that our meate and drinke doe make vs drowsie and vnwilsome when we shall goe about good and holy duties and onely apt to rise from the table to play and spend our time in vanitie or to goe about some lewd practise or other then whether wee haue eaten much or little we may be sure that we haue dieted our selues very ill Such therefore is the admonition of our Sauiour concerning the first sort of dangers to be auoided not onely of drunkards but also of the more moderate persons as hinderances of our watchfulnes necessarily required to the obtaining of eternall saluation at the day of the last iudgement Now likewise the warning which he giueth touching the cares of this life doth not onely respect such as wee call earth-wormes and misers who minde nothing but the earth and are alwaies seruilely plodding thereabout and couetously seeking how they may increase their worldly pelfe or in another kinde those that through pouertie are distracted in their mindes about necessary prouision but out Sauiour speaketh likewise to those that are of a more liberall disposition warning all to take heede that they doe so limit their cares yea euen their lawfull cares in busying themselues or taking account of others in surueying of their lands in perusing their euidences of writing c. that in the meane while they be not hindered from reading the holy Scriptures of God the euidences of our eternall inheritance or from the sanctification of his holy Sabbaths c. The richer sort they are rather to take care how they may religiously husband and imploy that which they haue alreadie like good Stewards of God then couetously to hunt after more like vassalls of their owne lusts according to that more full instruction of our Sauiour Luke chapter 16. verses 9 10 11 12 13. a most excellent doctrine though the wicked Pharisies who were couetous mocked at it as it followeth in the same Text. And the poorer sorte are to quiet their mindes in the Lorde vsing their diligence and staying themselues through faith in his fatherlie prouidence according to that other most comfortable and plentifull instruction of the same our Sauiour Matthew chapter 6 from the 25. verse to the ende of the chapter Hetherto of the first part of the speech of our Sauiour recorded by Saint Luke wherein hee sheweth what are the common dangers which are to be watched against lest the iudgement of God should fall vpon vs at vnwares insomuch as be telleth vs plainely that it shall come as a snare vpon all that dwell on the face of the whole earth whosoeuer shall suffer their hearts to be oppressed with voluptuousnesse or their mindes to be snared with the cares of this life that they will not regard to seeke after the freedome of the Spirit of God that so they may haue libertie to seeke after his heauenly kingdome The second parte of the speech of our Sauiour sheweth as was saide and as it is plaine by the wordes themselues what wee are to pray for in regard of the danger which all of vs are in without watchfulnesse and prayer yea without continuall and constant watching in prayer according to that which was before obserued and as it is notably set downe by the Apostle Paul Colos 4.2 Continue in prayer and watch in the same with thanksgiuing The meaning of our Sauiour in this part of his admonition is this that wee doe continually remember in our prayers instantly to intreate the Lord our God and heauenly Father to giue vs grace that we be neuer found like the carelesse people of the world such as were in the dayes of Noah and in the daies of Lot vpon whom his fearefull iudgement fell while they lay securely in their sinnes and in the contempt of that warning which God gaue vnto them but that wee may be like Noah who beleeuing the warning of God and moued with reuerence and feare of the iudgement threatned prepared not onely the Arke but himselfe first and so escaped the wrath of God And that we may be like Lot in Sodome mourning to behold the wickednes of the world that so wee may escape when the world shall be condemned yea that we may escape all those things whereof our Sauiour hath giuen warning And therefore that in our prayers to God we be alwaies mindfull to beseech him to strengthen vs so by his holy Spirit that neither common troubles in the world by warres c. nor more proper troubles of the Church whether persecution by aduersaries or falling away of brethren or the arising of false Christes and false Prophets doe neither intice vs to imbrace any erroneous and hereticall opinion and religion nor feare vs from the profession and obedience of the truth of the Gospell of our Lord Iesus Christ And that wee continuing thus faithfull before him to the end of our liues whether we die before or liue till the comming of our Sauiour to iudgement may of his infinite mercie be for Christes sake accounted worthie to stand with comfort before his iudgement seate when as the wicked shall not be able to endure but against their wills to see him in so great glory whom they haue most vilely esteemed and most presumptuously dishonoured as if hee had beene no better then a base and contemptible man For verily like as when the traitours and rebels of an earthly Prince are found out and brought before the Iudge to be examined they are confounded and cannot without inward terrour looke the Iudge in the face so nay infinitely much more terrible shall it be to all wicked sinners and rebels against our Sauiour Christ at the day of his appearing when hee shall come in flaming fire to render vengeance howsoeuer vntill that day which they put farre from their thoughts they imbolden themselues to commit all kind of iniquitie both in life and religion without all feare or remorse Thus farre concerning the gratious admonition and warning of our Sauiour in more simple and direct speech without any parable or continued figure IT remaineth that wee doe henceforth consider how he continueth the same his most gratious and necessarie admonition vnder diuers and sondrie lightsome and familiar parables full of excellent instruction The which he doth no doubt add to the former part of his speech to the end it might take the more deepe and firme impression it being so exceedingly necessary and profitable for vs. Let not therefore that which our Sauiour seeth to be little enough to awaken and stirre vp our dull and drowsie hearts seeme too much vnto vs neither let that which hee laboureth to make lightsome and pleasant vnto vs be accounted of vs tedious and irksome to our owne further woe and smart For assuredly most extreame woe shall be to all such as will not take their warning from this so plentifull an admonition which our Sauiour doth of his aboundant grace with so great varietie of instruction inlarge
comfort of all true Christians seeing they shal behold him to be ordained their Iudge who was before anointed to be their euerlasting redeemer and Sauiour Explicatiō proofe These indeede are very sufficient reasons to let vs see why it should be so And they are no other then such as haue good warrant from the holy Scriptures like as you haue alledged concerning the former three Touching the last reason that is the comfort of the faithfull we shall haue further occasion to consider of it afterward Neuerthelesse albeit the iudgement is committed to our Lord Iesus Christ euen in that he is the Sonne of man we must not think that the Deitie is excluded either of the Sonne of God himselfe or of the Father or of the holy Ghost but the iudgement shall proceed from the whole Trinitie though the Sonne onely is the administratour and pronouncer of it Let this suffice for the first point who the Iudge is Question THe manner of his comming is next How is it described that it shall be Answer The Sonne of man saith our Sauiour shall come in glory and all the holy Angels with him Explication This glory which our Sauiour speaketh of is the glory of the onely begotten Sonne of God that is to say a most diuine glory euen the glory of God the Father as he himselfe spake before Math. 16.27 For saith he there the Sonne of man shall come in the glory of his Father with his Angels Here in this place our Sauiour calleth it his owne glory because it is due vnto him euen in that he is the Sonne of man by the gift of the Father who else-where is called the Father of glory Ephes 1.17 and the God of glory Act. 7.2 and the King of glory Psal 24.7.8.9.10 that is most glorious in himselfe and also the fountaine of all true honour and glory to all other It shall be the perfect declaration of that glory which the disciples saw some bright glimses of as we read Iohn 1.14 Math. 17.2 and 2. Pet. 1.17 It shall be that glory which our Sauiour praied for Iohn 17.5 Now glorifie me thou Father with thine owne selfe with the glory which I had with thee before the world was Now according to this glory euen the diuine glory of our Sauiour shall that power be wherewith hee shall come that is to say it shall be the very almighty power of God according as we haue seene before affirmed by our Sauiour himselfe Math. 24.30 and Luke chap. 21.27 The same glory and power of our Sauiour Christ is further illustrated for a helpe of our weakenes to conceiue the more gloriously of it from the attendance of the holy Angels who shall at that time accompanie him as his seruants with all their glory and power to the execution of this his iudgement And for this cause they are called his Angels Math. 16.27 like as the glory is in our present text called his owne glory Now verily this we may be sure of that the glory of our Sauiour must needes be an exceeding great glory which shall exceede all the glory of the thousands yea the myriades and tenne thousand thousands of the Angels which shall accompanie him more no doubt then the Sunne excelleth all the starres of heauen in brightnes and glorie Thus therefore as the Iudge of the Assise when he commeth in his circuite to execute iudgement from the Prince is for honours sake accompanied with the high Sherife and the honourable and worshipfull of the Country so yea by infinite oddes shall our Sauiour Christ comming to execute this iudgment of all iudgements that we now speake of be accompanied with such a glorious traine as neuer any Iudge was or shall be accompanied withall from the beginning of the world to the end of the same The vse of this exceeding glory shall be this euen to procure the more reuerend estimation from the godly and also to the end that the very wicked may be constrained to tremble before the same And in this respect also it is that according to the words of our Sauiour mentioned before Math. 24.31 the holy Apostle Paul doth likewise make mention of some other things as signes and appurtenances to this most excellent maiestie and glory as we reade 1. Thess 4.16 1. Cor. 15.52 saying The Lord himselfe shall descend from heauen with a showte and with the voice of the Archangell and with the trumpet of God Yea and that no doubt in farre more glorious and magnificent manner then it sounded at the giuing of the law Exod. 19.19 though the sound of the trumpet at that time was long waxing lowder and lowder And though the law was giuen by the ministerie of Angels Gal. 3.89 yet it was with lesse appearance of glory then there shall be at the comming of our Sauiour Christ to iudge both by the law and also according to his Gospel as the same Apostle testifieth Rom. 2.12.16 Thus much of the manner of the appearance of our Sauiour when he shall come to iudgement at the end of the world Question NOw in the third place How shall hee addresse and dispose of himselfe to the pronouncing of this most reuerend and glorious iudgement Answer Then saith our Sauiour the Sonne of man shall sit vpon the throne of his glorie Explication What manner of throne this throne of glory shall be it is better to suspend our iudgement then to imagine any particular likenes of the Maiestie of it in our mindes till in due season we shall be the beholders of if with our bodily eyes Neuerthelesse this wee may be as sure of before hand as if we saw it presently with our eies that it shall answer to that description of the throne of God whereof we read Dan. 7. ver 9.10 And Reuel 20.11 Where the Apostle Iohn saith That he saw a great white throne and one that sate vpon it from whose face fled away both earth and heauen and their place was no more found Which throne no doubt shall be infinitely more glorious then the ynorie throne of K. Salomon not onely white as that was but most bright answerable to the purity and righteousnes of that iudgement which shall be pronounced by the Iudge that shall sit downe vpon it according to that we read Psal 45.6 and Heb. 1.8 O God thy throne is for euer and euer the Scepter of thy Kingdome is a Scepter of righteousnes Thou louest righteousnes and hatest iniquitie c. According also to the like testimonies which haue their finall prospect toward this last iudgement Psal 5.4 and Psal 7.11 and 9 7 8. and 94 20. Read also Gen. 18 25. Rom. 2 5 6 And Eccles 3 16 17. and chap. 5.7 But there is yet another thing set downe concerning our Sauiour his addressing of himselfe to the pronouncing of this his last sentence And that is that by the Ministerie of his holy Angels he will gather all those whom he wil iudge before him and seperate
the good from the bad The which because it belongeth to the fourth branch of our inquiry let vs consider both that this together as they are linked together in our text Question In what words is that done Answer Before the Sonne of man saith our Sauiour shall be gathered all nations and he shall seperate them one from another as a shepheard seperateth the sheepe from the goates And he shall set the sheepe on his right hand and the goates on the left Explicatiō Here indeede is one part of the preparation to the iudgement linked with a declaration of the persons who are to be iudged Of the which first that the Angells shall be the instruments of our Sauiour to gather all before him and to make the seperation of the one sort from the other wee haue seene before Matth. 13.49 and chap. 24.31 And this sheweth that by the swift ministery of the holy Angels that this iudgement of our Sauiour shall be with most singular expedition considering the maine greatnesse of the iudgement according to that of the Apostle Paul 1. Cor. 15.51 52. Behold I shew you a secret thing we shall not all sleepe but we shall all be changed In a moment in the twincking of an eye at the last trumpet c. Neuerthelesse thogh the holy Angells shall do it yet because they doe it as the seruants of our Sauiour therin therfore our Sauiour doth ascribe it to himself In which respect it is that as he is often cōpared to a sheepheard in feeding and preparing his slocke that is to say the elect of God against the day of his appearance so now hee doth likewise from the same similitude describe the seperation which he will at that day make betwixt the sheepe that is all that belong vnto him and the goates that is the wicked and reprobate as they are compared Ezekiel 34. insomuch as these kindes of cattell are very contrary in many things as there appeareth The sheepe are harmelesse the goates are harmefull they are a more sweete kinde of cattell this more stincking and vncleane c. Thus much of the preparation to this most reuerend iudgement concerning the ministerie of the holy Angels touched in these last wordes of our Text. NOw secondly concerning the persons that are to be iudged the which is the fourth point of our inquirie as was said Question Whom doth our text describe that they shall be Answer All mankinde without exception both high and low young and old rich and poore learned and vnlearned Iew and Grecian Barbarian and Scythian English and French bond and free good and had Prince and people inferiour Magistrate and all subiects Iudges themselues and all vpon whom they haue at any time giuen iudgement Ministers of the word and their seuerall flockes and charges Apostles Prophets Euangelists Pastours and Teachers Martyrs and their persecutors Captaine and Souldiar Husband and wife Parents and children Master and seruant All whosoeuer haue receiued life mouing and beeing at the hand of God in all generations from the first man Adam to the last that shall be found liuing vpon the whole face of the earth at the end of the world Explication This is plaine from the generall speeches of the holy Scripture concerning this matter Our present text saith in the wordes of our Sauiour that all Nations shall be gathered before him And the Apostle Paul 2. Cor. 5.10 We must all appeare before the iudgement seate of Christ And againe Rom. 14.10.11.12 We shall all appeare before the iudgement seate of Christ For it is written I liue saith the Lord he bindeth it with a sacred oath and euery knee shall bowe to me and all tongues shall confesse vnto God So then euery one of vs shall giue accounts vnto God And Gal. 6.5 Euery man shall beare his owne burthen Read also Reuel 1.7 Euerie eye shall see him And chap. 20.12 I sawe saith S. Iohn the dead both great and small stand before God c. Neither can any man appeale from this Iudge to another Neither is there any place of Sanctuarie priuiledged to stay the course of it But it will be said of some How can this be seeing all the generations of the world from the beginning thereof to that age wherein our Sauiour shall come to execute this iudgement shall be dead and rotten touching their bodies yea and manie thousands of them drowned and burned to ashes Question What shall we answer to this Answer All that are alreadie dead and all that shall henceforth die before that day shall be raised vp againe with the same bodies wherein they liued and died Explication proofe It is very true For so we read Act. 24.15 The resurrection of the dead shall be both of iust and vniust And Iohn 5.28 Our Sauiour himselfe affirmeth that the houre shall come in the which all that are in the graues shall heare his voice and come forth Yea and as it was shewed to S. Iohn by speciall reuelation by the same our Sauiour Reuel 20.13 The Sea shall giue vp the dead that are in it and death and hell shall deliuer vp the dead that are in them And thus it is to be vnderstoode that our Saiuour shall iudge both the quick and the dead Act. 10.24 Rom. 14.9 1. Pet. 4.5 Neither let any out of his faithlesse heart giue place to any contradictorie speculations as though this were impossible that all should be raised vp that they should stand in any horizon or space of the heauen or of the earth determining our sight For God who hath made the world of nothing and by his word hath and wil propagate the whole increase and off-spring of all mankinde from the beginning to the end he both can and will by the same his almightie power raise vp gather together and bring all to giue an account before him He knoweth also without vs in his infinite wisedome how to doe it and what compasse of the earth will containe the whole number so that we may well leaue all our proportions either arithmeticall or geometricall to measure determine this matter which infinitely exceedeth al humane reach And if the present compasse of the earth would not suffice God could in a moment stretch it out inlarge it to the full capacity ten fold more then it is But casting aside all such curious and faithlesse speculations let vs proceede to those necessarie points which are yet behinde And namely that we may make way to the sentence of that iudgment which our Sauiour will giue Question Shall all arise from the dead in the same manner and to the same ende Answer Nothing lesse Question How then Answer Onely the faithfull such as are and shall be dead vntill the appearing of our Sauiour Christ shall rise againe with bodies made glorious and spirituall and such of them as shall be found liuing at the time of his blessed appearing shall immediately be changed into the like glorie
whose iudgement giuen as well of one as of the other shall be their acquiting and iustifying for euer and euer But as touching the wicked which haue and shall die in their sinne and vnbeliefe before that day though they shal rise againe with their bodies and the rest which shall be liuing shall appeare before the iudgement seate of Christ yet shall their bodies abide stil in their naturall dishonour and finfull corruption onely fitted to indure that iudgement which shall be awarded against them euen their condemnation to perpetuall most extreame torment and miserie Explicatiō proofe This difference of the resurrection is made manifest in many places of the holy Scriptures As Dan. 12.2 3. Many of them that sleepe in the dust of the earth saith the holy Prophet shall awake some to euerlasting life and some to shame and perpetuall contempt And they that be wise shall shine as the brightnesse of the firmament and they that turne many to righteousnesse shall shine as the starres for euer and euer And Iohn 5.29 After that our Sauiour Christ hath affirmed that the houre shall come in the which all that are in the graues shall heare his voyce as was before alledged he addeth these words And they shall come forth that haue done good vnto the resurrection of life but they that haue done euill vnto the resurrection of condemnation We reade also concerning the state and condition of the faithfull apart by themselues 1. Cor. 15.51 and 1. Thes 4 14. and Luke 13.29 And concerning the condition of the wicked apart Matth 24.30 as wee saw before And Reuel 1.7 And chap. 6.15 16 17. But let vs stay principally vpon this our present Text wherein the difference is most liuely expressed and that also diuers and sundry waies First in the seperation of the sheepe from the goates that is to say of the faithfull and godly from the wicked and the same also with a most charie and sheepheard like care answerable to the prophesie of Ezek. chap. 34. And Ier. chap. 31.10 Secondly the difference is expressed in the setting of the faithfull and godly on the right hand for honours sake and the wicked on the left hand to their perpetuall reproach But most of all the difference is manfest by the contrarie iudgement which our Sauiour hath already determined and foretolde that hee will giue vpon them THis sentence or iudgement of our Sauiour let vs nowe in the fift place come to consider Question And first What is that part of the sentence which our Sauiour will giue for the finall acquiting iustifying and sauing of the faithfull euen of all such as shall be set on his right hand Answer The King saith our Sauiour shall say to them Come yee blessed of my Father inherite the Kingdome prepared for you from the foundations of the worlde Explicatiō There being two diuerse yea contrary parts of the iudgement of our Sauiour according to the contrary estate and condition of the persons to be iudgeed we haue three things to be obserued in either part First the sentence it selfe Secondly the reason of the sentence or rather the law whereby our Sauiour will giue his sentence Thirdly an explication of that doubt which ariseth from the reason or rule of the sentence to the iustifying thereof both to the eternall consolation of the godlie and also to the eternall conuiction of the wicked The first part of the sentence we haue alreadie before vs. It is a most gratious sentence of the most soueraigne and supreame King and Iudge concerning those that doe belong vnto him let vs accordingly with all holy reuerence consider of it For whereas the words of Kings and Princes here vpon earth are not to be neglected speciallie when they sit in place of iudgement hauing God before their eyes much more is this sentence of the King of heauen himselfe euen the King of all Kings to be regarded of vs. And the rather because it conteineth such a sentence as no King but hee may presume to giue No earthly King or Monarch hath euer had or shall euer haue so large an authoritie this ouer all the world is much lesse ouer all the generations of the earth and that from the beginning to the end of the world None euer had or shall euer haue so great and high authoritie as to giue iudgement vpon bodie and soule and that for euer and euer but onely our Lord Iesus Christ the sole Monarch of the whole world In this sentence our Sauiour being thus the soueraigne Lord and King of all hee doth first most notably open and reueale to his Church before hand for the common instruction of all the faithfull what is the onely supreame and chiefe efficient cause of their perfect saluation and glory which hee will at that day bestow vpon them This cause of their saluation and glory is not their owne worthinesse either for excellence of their nature or for merit of their workes but it is as our Sauiour giueth plainely to vnderstand the onely free grace and fauour of God In regard whereof and of the fruits and effects of it he calleth them first the blessed of his Father Secondly he putteth them in possession of the kingdome of God not by purchase but in way of inheritance and the same also not by naturall descent but by adoption onely And thirdly our Sauiour telleth vs that this inheritance whereof hee giueth the faithfull the possession is such an inheritance as God had prepared for them before they were and therefore could in no wise be merited and deserued by them All which considerations are so many notable reason as well against the prowd opinion of mans merit as for the magnifying of the most free and deserued mercy of God saue onely as our Sauiour hath deserued mercie for vs at his hands And it is well for vs that our saluation is not fitted answerable to our merit though it were so that wee could deserue any thing to be paide as a wages or due debt vnto vs. For euen as the gifts of earthly Princes of great estate which proceed from them of meere fauour and bountie are greater then those which they giue in a proportion of this or that seruice done vnto them Of the which we may take the great King Ahashuerosh for an example Est chap. 6. verse 6. What shall be done saith Ahashuerosh to the man whom the King will honour Haman forthwith conceiuing in his minde that this should be a speciall honour seeing the King minded to declare his royall magnificence and gratuitie therein he therefore describeth such an exceeding honour as hee himselfe aspired after though he had no desert whereby he might presume that it should be due vnto him And chap. 7.2 of his princely bountie he sheweth himselfe ready to grant Ester her request to the halfe of his kingdome Where as if she should haue stoode vpon her worthinesse hee would not haue yeelded her so much as
our Sauiour shall he that is the King say vnto them on the left hand Depart from me ye cursed into euerlasting fire which is prepared for the diuell and his Angels For I was an hungred and ye gaue me no meate I thirsted and ye gaue me no drinke I was a stranger and ye lodged me not I was naked and ye clothed me not sicke and in prison and ye visited me not Then shall they also answere him saying Lord when sawe wee thee an hungred or a thirst or a stranger or naked or sicke or in prison and did not minister vnto thee Then shall he answere them and say Verily I say vnto you in as much as ye did it not to one of the least of these ye did it not to me Explicatiō Our Sauiour hauing finished the first part of the iudgment he doth in these wordes in like order describe the second first setting downe the sentence or iudgement it selfe secondly the reason or rule of it and thirdly the explication of the reason to the iustifying of the sentence against the excuse or plea of the wicked But before wee come to the wordes of this part of our text two things may not vnprofitably be obserued of vs. First the reason of the order why our Sauiour Christ doth first iudge that is to say absolue and acquire yea pronounce the sentence of perfect saluation and glory concerning the godly before he wil come to giue sentence of condemnation against the wicked And secondly to what end our Sauiour should thus diligently set forth and describe this latter part of his iudgement seeing the godly are free from the condemnation of it and as for the wicked they will not regard any thing that is said to moue them to take the way to escape it Question First therefore what may be the reason of the order which our Sauiour vseth Answer This it a reall demonstration that the Lord delighteth more in the saluation of the godly then in the condemnation of the wicked simply considered Explicatiō proofe It is so indeed And therefore doth the Lord professe by his holy Prophet that he doth not delight in the death of a sinner but rather desireth that hee might repent and be saued as we read Ezeck 18. This also doth the Lord account the perfection of his glory to be a God of infinite mercie to the saluation of all such as shall beleeue in the name of his Sonne and vnfeinedly repent them of their sinnes as Ephes 1.6 God the Father hath predestinated vs to be adopted through Iesus Christ vnto himselfe according to the good pleasure of his will To the praise of the glory of his grace And beside this insomuch as the Lord had appointed in his counsell that his elect as a part of their aduancemēt should iudge the world the Apostles to sit vpon twelue thrones to iudge the 12. tribes of Israel as we read Mat 19.28 and all other of the faithfull in their measure and degree as 1. Cor 6 2 3 and Reuel 3.21 To him that ouercommeth will I grant to sit with me in my throne euen as I ouercame and sit with my Father in his throne Neuertheles this iudging of the world by the holy Apostles and all other the Saints of God it is not so to be vnderstood as if either the one or the other should communicate with the soueraigntie of our Sauiour which is onely properly entirely belonging to himselfe but that they should after a sort iudge and condemne the world by their acknowledging consenting to the righteousnes of our Sauiour Christ executed therein Thus much concerning the first point Now secondly to what end doth our Sauiour describe his proceeding which shall be against the wicked as well as he hath done that which shall be on the behalfe of the godly seeing as was said the godly are free from it and the wicked reprobates wil not be reclaimed or made careful to auoide it by any thing that may be saide Question To what end therefore may our Sauiour be thought to doe it Answer Though it is certaine and true that there is no condemnation to the godly Rom 8.1 neither will the wicked by any meanes growe to be wise as we read Isai 26.10.11 Prou 27.22 Yet it is of very good vse in respect of either of them Question How may that be Answer First in respect of the godly who haue great neede both to be holpen against that securitie and carelesnes which is readie to creepe vpon them if they should not be awaked by the consideration of the fearefull iudgments of God and specially by the consideration of his last iudgement who also haue like neede to be comforted against the cruelties of the wicked here in this life by the consideration of the most contrarie state and condition wherein they shall be in the world to come For one contrarie is made more lightsome and cleare by comparing it with the other as if white and blacke were laide together And in respect of the wicked there is likewise very good vse of the publishing of this their last iudgment For although they will not learne hereby to repent that happily they might escape it yet it doth some thing restraine them from extremitie of wickednes which otherwise they would the rather runne into And if it haue not this effect yet shall they be the rather left without all colour of excuse These things are so plainely agreeable to the holy Scriptures that wee will not stand to alledge any particular proofes thereof at this time None can by any colour of reason denie these vses of the description of the last iudgement concerning the condemnation of the wicked And beside that which is alreadie saide it is furthermore profitable to those of the children of God who are lying yet in their sinnes to the end their conuersion may be the more speedilie and effectually furthered thereby For who hearing and beleeuing at any time how wofull the state of the wicked shall be and that also to continue for euer and euer will not if there be any the least grace from this so fearefull an admonition begin to withdrawe himselfe from the wayes of the wicked that he may be deliuered from the partaking of their most terrible torments But let vs come to the wordes of our Sauiour Wherein first concerning the sentence it self let vs obs rue the contrarietie betwixt it and the former in the seuerall branches of it For in that he calleth and incourageth the godly to come vnto him saying Come vnto mee he e he abandoneth the wicked from him saying Depart from me There he calleth the godly the blessed of his Father here he calleth the wicked cursed ones There he saith that the kingdome was prepared before the foundations of the world for the children of God here hee affirmeth that Hell fire is prepared for the wicked There he giueth to vnderstand that the godly shall haue their communion
name thus often rehearse and report vnto vs. Let euery one take heed how he say or think himself not to be able when God knoweth he is may wel spare some portion this way if not much yet of a litle to spare a litle And if the meaner sort be not to be excepted much lesse are the richer and least of al such as haue greatest aboundance It is one principall dutie wherewith the King standeth charged to iudge deliuer and saue the poore needy and him that hath no helper and to be mercifull vnto him Psal 72. v. 4.12.13.14 And Ps 82.3.4 Neither let such as be greatly rich thinke that it shall excuse then so giue some small or dribling portion this way when they are excessiuely prodigal expensiue in their own diet in feasting of their rich friends likewise in costly apparel buildings in gaming pâ—stimes c. and some euen in superstitious idolatrie to dumbe images to dead Saints with neglect of the liuing Finally insomuch as all such as do not feed the hungrie nor cloth the naked nor lodge the harbourles c shal eueÌ„ for their omissioÌ„ of these duties be damned for euer to Hell fire yea though it may be they haue gotten their goods in lawfull courses of trading or otherwise by inheritance c how may any of those thinke that they shall escape whosoeuer not onely of pride and squaimish daintines will not visite or looke once vpon the sicke and forlorne but of contempt and hatred doe shewe themselues worse then the rich man whose soule was thrown downe to hell for not feeding and clothing poore Lazarus as we read Luk 16.19.20 c In so much as by their cruell oppressions and fraudulent courses they famish such as had bread strip and leaue naked such as had clothing take the beds from such as had lodging in that they themselues will neither relieue the seruants of God nor willingly suffer others that would to doe it c. Assuredly the case of such must needes proue most wofull at the day of the last iudgement But it may be they are not perswaded that there shall bee any such iudgement as we speake of Be it that they are not perswaded yet they heare what our Sauiour saith Wherefore if they were wise although it were but a matter doubtfull they would make sure and not hazard themselues so deeply as they doe Hetherto of the reason or rule law of this latter part of the seÌ„tence Now let vs proceede to the clearing of this reason against the reply of the vnmercifull And first let vs heare the words of our Sauiour againe Question Which are they Answer Then saith he shall they also answer him saying Lord when sawe we thee an hungred or a thirst or a stranger or naked or sicke or in prison and did not ministâ—r vnto thee Then shall he answer them and say verily I say vnto you in as much as ye did it not to one of the least of these ye did it not to me Explication Here haue we both the reply of the vnmerciful also the answer of our Sauiour to the clearing of his foremer reason and to make it as it were currant against them Let vs consider a litle of either of them And first touching the reply of the vnmerciful the very change of the forme of speech in the more incitate contracting of it in comparison of the former speech ascribed to the righteous and mercifull it giueth vs iust occasion to obserue the diuerse yea the contrary affection spirit wherewith the speake The righteous as we saw before spake with admiration with a modest minde spirit but these speak hypocritically as if they had bin reuerendly affected toward our Sauiour with a mind willing ready to iustifie themselues as if forsooth they would neuer so greatly haue failed Christ if they had at any time seene him either an hungred or a thirst or naked c. And they goe away very roundly with the matter as if it were like to goe wholly on their side or else they must haue wrong c. So that the speech is fitted so as it may well be ascribed to all Iustificiaries superstitious persons who like enough seeme to themselues to be in nothing failing to Christ seeing they giue liberally to the maintenance of the Images and pictures false worship of Christ and of his Saints departed this life and it may be that some of them doe giue liberallie to the superstious poore to make to theÌ„selues beads-men to confirme them in their blind deuotion and to augment their owne merit c. But our Sauiour quickly strippeth all such of whatsoeuer they may pretend dispatching them with this answere as it followeth in the second part of our present text Verily I say vnto you in as much as ye did it not to one of the least of these our Sauiour pointing as it were with the finger to his holy Saints martyrs and to all poore godly Christians appearing before him ye did it not to me saith our Sauiour Yea though it may be as was said of vs before they shewed their superstitious iustificiarie mercy to many of their own brood both almse-meÌ„ vagraÌ„t people For this is the nature of all the wicked that they wil choose to shew their mercy and liberalitie such as it is to any rather then to those that do truly feare God and withdraw themselues from all their wicked superstition and idolatrie And this maketh all their deuotion and mercie thus vile and contemptible in the sight of the Lord that he will not once make mention of it And thus with one answer and that in very serious manner our Sauiour doth at once both discouer the vaine confidence of hypocrites and also as it were cloth the godly poore euen the least of them with singular honour in that he doth professe that he will account himselfe neglected when they are not duly tendered and regarded The which may worthily incourage vs and all other euen to the ende of the world patiently and ioyfully to endure euerie kinde of triall wherewith it shall please God to exercise vs for the testimonie of his holy truth and Gospell Thus farre of the iudgement of our Sauiour Christ in either part of it both for the acquiting of the godly and also for the condemnation of the wicked IT remaineth onely that wee doe consider of the execution of the sentence both concerning the one sort and also the other Question In what wordes is this contained Answer And these saith our Sauiour shall goe into euerlasting paine and the righteous into life eternall ExplicatioÌ„ These wordes concerning the execution our Sauiour speaketh indeede by way of prediction and prophesie vntill the time that they are to bee fulfilled Neuerthelesse it is at sure and certaine that they shall in due season take their effect according to the holy counsell and purpose of
to say it is both the way and meanes to attaine vnto eternall life and also that wherein it doth in a great part consist that they know thee to be the onely true God and whom thou hast sent Iesus Christ. But this knowledge shall be more perfit in the life to come then it can be here in this present life For as the Apostle Paul saith concerning the time of our life here We know in part and we prophesie in part But when that which is perfit is come then that which is in part shall be abolished 1. Cor. 13 9 1O And verse 12. For now we see through a glasse darkly but then we shall see facâ— to face Now I known part but then shall I know euen as I am knowne In which â—espect also well may we vse the words of the same Apostle in the same Epistle ch 2.9 The things which eye hath not seene neither care hath heard neither came into mans heart are those which God hath prepared for them that loue him And againe 2. Epistle chap. 12. verses 3.4 Secondly ecternall life consisteth in the perfect fruition of the most glorious goodnes and blessed felicity of God so farre as it is meete for the creature to be partaker thereof In which respect it is that our Sauiour saith that we shall then be like vnto the Angels of God in heauen Math. 22.30 And that the Apostle Peter saith Wee shall haue a heauenly inheritance immortall and vndefiled and which fadeth not away reserued in heauen for vs. 1. Epist 1.4 And in this respect also it is that as the Apostle Paul saith We shall be inriched with a most rich spirituall and heauenly treasure aboue that we can conceiue Eph. 1.18 And further that we shall be crowned with a glorious and incorruptible crowne 2. Tim 4.8.1 Pet. 5.4 Reuel 2.10 and ch 3.11 and verse 21. Read also Iohn 17.21.22.23.24 Where our Sauiour by his most holy and heauenly praier giueth vs to vnderstand that wee shall then be in a singular manner one with God and with our Sauiour himselfe that is to say so farre forth so neare as the creature may be one with the Creator the adopted child with the heauenly Father the seruant with the Lord or a friend with his most neare friend c minding willing speaking doing delighting in the same things with a most sweet holy heauenly consent answerable in some measure to that consent which our Sauiour shewed to be in him with God the Father in minding speaking doing his will with all chearefulnes while hee was here in this world and as he doth now in the kingdome of heauen So that in the third place well may we say that the blessed estate of eternall life consisteth in most willing ioious perfect obedience to the will of God to the perfit glorifying of his name in through our Lord Iesus Christ so far forth as it is possible for the redeemed creature to yeeld meete glory obedience to the Creator and Redeemer of it As may appeare by that which is written Reuel ch 4.10.11 ch 5. verses 8.9 c. For then as we know shall sinne as well as death and all corruption be vtterly destroied So we read 1. Cor. 15.53 54.55.56 The benefit being thus great yea euen aboue all estimation and the same also so to continue without all interruption or the least decrease failing for euer according to that Re. 21.1.2.3.4.5.6.7 Let vs vncessantly be so much the more carefull to lay sure hold of it by faith and to take the right way course wherby we may most vndoubtedly attaine vnto it according to the direction of our Sauiour Luk. 13.24 c. as was alledged before And as we read ch 12.33.34 and againe ch 16.9 likewise Math. 6.19.20.21 According also to the like direction of the Apostle Paul 1. Tim. 6. verses 11.12 and verses 17.18.19 It is surely a great comfort here to a man that must leaue his present place of abode all that he hath about him go into a far country if he know that he shall go to take possession of a far better inheritance there But that coÌ„fort is nothing to this if we be sure that so soone as God shall take vs out of this world he will giue vs a most rich glorious inheritance in his heauenly kingdome And now for conclusion this must all that be desirous of this most blessed estate wel remember assure themselues of that the way vnto it is not by pampering of our own bellies with delicious dainty fare nor by clothing of our own backs with rich costly garments nor by getting to our selues soft bedding and rich hangings for our chambers c. as if we would make our owne houses our paradise c. There is no promise of blessing to this course but of necessitie as our Sauiour teacheth vs we must feede the hungry clothe the naked c. Thus then the wicked shall through the iust iudgment of God of our Lord Iesus Christ go into euerlasting paines the godly into euerlasting life of the free grace and mercy of God he crowning their vnperfit obedience that is the worke of his owne grace in them according to that saying of the holy Apostle Rom. 6.23 The wages of sinne is death but the gift of God is eternall life through Iesus Christ our Lord. Heherto of the ground of this Article of our faith coÌ„cerning the coÌ„ming of our Lord Ies Ch euen of God the Son from heauen to iudge both the quick the dead Whence now it shal be the more easie after so large adiscourse more briefly to gather together the other points remaining touching the meaning of the Article the promise of our Sauiours comming the vses of it both for comfort also for dutie and finally the danger of not beleeuing it Of these things therefore let vs henceforth inquire and that euen as briefly as we can Question And first what is the meaning of the Article Answer This Article teacheth me and euery Christian that we ought vndoubtedly to beleeue that our Lord Iesus Christ the onely begotten Sonne of God who in our humane nature ascended vp into heauen and hath there taken his seat at the right hand of God in most high Maiestie and glory shall at the end of the world euen in the same our humane nature descend in the clouds from heauen in the same his most high and heauenly Maiestie and glory to call all mankind before his iudgement seat both raising vp all those that shall be dead before his comming and also gathering together all that shall then be liuing and so shall giue righteous iudgement vpon all and euery one so presented before him That is he shall for euer perfectly acquite iustifie and glorifie the godly and eternally condemne and punish the wicked Explication proofe This in deed is the true meaning of this Article The which because
herevnto Answer First of all it hath beene declared that it is the dutie of euery faithful Christian to comfort themselues And one to comfort another in the expectation of the comming of our Sauiour to iudgement to goe on forward in the profession and obedience of his name and Gospel against all grieuances and discomforts whatsoeuer and namely against all sinister iudgements that any doe giue forth or conceiue against vs while we be sure that we walke with a right foote in the way of the Gospel And secondly we are to stir vp our hearts to a longing louing desire and that also euen with a patient waiting after this gratious appearance of our Lord Iesus Christ to the righting of all wrongs and to the establishing of all righteousnesse and iudgement in his euerlasting kingdome ExplicatioÌ„ proofe That we are to comfort our selues in the assured expectation of the comming of our Sauiour to his last iudgment it may be perceiued of vs from that incouragement and exhortation which he himselfe gaue to his Disciples that they should look vp lift vp their heads as we saw before And that we should one of vs comfort incourage another it is euident froÌ„ that aduise which the Apostle Paul gaue to the Thessalonians 1. Ep. ch 4.18 The Lord himselfe shal descend from heauen c Wherefore comfort your selues one another with these words And further that we are from hence to comfort our selues against the sinister judgments of men while we walk vprightly in our callings before the Lord it may appeâ—r froÌ„ the exaÌ„ple of the same Apostle in his own practise 1. Cor. 4.3 4. As touching me I passe very little to be iudged of ye or of mans iudgmeÌ„t no I iudge not mine own self For I know nothing by my self yet am I not thereby iustified but he that iudgeth me is the Lord Neuerthelesse we must not so vnderstand these words of the holy Apostle as though he did simply condemne all Iudgments of men after the manner of wilfull inordinate or hauty persons who care not what any man think of theÌ„ though they walk in offensiue waies No nothing so But his meaning is that he doth principally seek to approue himself in keeping saith a good coÌ„scieÌ„ce in the sight of God wherby he was so guided that he could not easily giue any iust occasioÌ„ of any great offence in his conuersatioÌ„ toward meÌ„ And verily of all courts and assises whether ciuill or Ecclesiasticall we haue all of vs most neede to be chiefly carefull what shall at this last iudgement be either alowed or disalowed before the iudgement seate of our Sauiour Christ For if happily wee shall keepe so good a course that wee shall be approued then it mattereth not who in the meane while haue iudged and condemned vs. And as touching those that shall be then disalowed and reiected what shall it benefit them though they haue preuailed in all other courts so as euery man hath fallen before them The consideration of the righteous iudgement of God euen here in this world hath ground of much comfort as we may see by the practise of the seruants of God who haue from the vniust sentences of men prouoked to him as to the onely iust Iudge as Psal 4.1 and Psal 7. And Psal 26.1 and 35.1 c. 7. Reade also Iob chap. 19. verses 22 23 24 25 26 27. The reason is because he is the God of iudgement he to whom all iudgement doth coÌ„tinually belong For as we reade Psal 94. He that planted the eare shall not he heare c. yea as Abraham pleadeth rightly Shall not the Iudge of all the world doe right But the full comfort dependeth vpon this finall iudgement that now we speake of Now secondly that we are to haue a louing longing desire with a patient waiting for this fin all iudgement and appearing of our Sauiour it may appeare vnto vs in that the Apostles doe describe the children of God by these properties First that they loue the appearing of our Sauiour 2. Tim. 2.8 Secondly that they long after it Reuel 22.17 and verse 20. Reade also Song of Songs chap. 2.16 17. and chap. 8. the last verse as Tremellius and Iunius doe translate and interpret those words Accurre c. And thirdly Luk 12.27 and Matth. 24.46 they are pronounced Blessed that doe duly waite for it For the which propertie of waiting see also 1. Cor. 1.7 Philipp 3.20 Tit. 2.13 And alwaies remember that watching must bee euermore a companion of waiting But of this more anone For to the end that we may haue this louing and longing desire after the comming of our Sauiour Christ with the comfort of a good conscience diuers other duties are necessarie as hath beene declared in our course of ministerie and preaching concerning this Article Question Now therefore which are they Answer To the end we may comfortably looke for the comming of our Sauiour to iudgment the due meditation of it must moue vs First to the leauing and forsaking of all our sinnes and the inordinate loue of this vaine transitorie world with the fickle pleasures profits and cares thereof with godly sorrow for all the sinnes and folies which we haue committed through the abuse of Gods long sufferance and patience toward vs. Secondly to the carefull watching against all sinne and vanity of heart and life with all the tentations thereof for all time to come Thirdly it must moue vs to the diligent studie and constant endeauour to minde and practise all good and godly duties in the religious feare of God and namely of the duties of loue and mercie in the relieuing and succouring of poore distressed and succourlesse Christians and of pitie and compassion ouer poore sinners in vsing all good meanes such as are holy reproofes instructions counsells perswasions and prayers to God if by any meanes they might with our selues specially those that belong vnto vs happily escape the fearefull damnation and be blessed partakers of the saluation of that great day Fourthly it must moue vs to patience in all present sufferings yea euen with ioyfulnesse in the thought and meditation thereof Fiftly it must restraine vs from all false or rash and vncharitable iudgement against any Finally the meditation of the last iudgement must admonish and confirme vs to hold fast the holy fellowship and communion of Saintes among the rest of the faithfull seruants of God Explication It is very true O therefore that it would please the Lord our God and heauenly Father so to open the eies of our minds to touch our hearts by the singer of his holie Spirit euen for our Lord Iesus Christ sake that we might once throughly beholde consider the terrour of that day which shall assuredly befull the wicked on the contrarie what that vnpeakeable ioye glorie is which our Sauiour Christ the Lord of life glory will giue to all that belong vnto him For
then surely it could not be but the serious meditation remembrance of it would haue these blessed effects and workings in our hearts which you haue spoken of Now therefore to the end we may helpe our selues this way let vs consider some testimonies of the holie Scriptures which doe call vpon vs to make such vses as haue bin mentioned from the reuerend meditation expectation of it And first of all touching the leauing and forsaking of sinne by reason of this iudgement of our Sauiour which is to come let vs read and consider Actes 3.18.19 Amend your liues therefore saith the Apostle and turne that your sinnes may be put away when the time of refreshing shall come from the presence of the Lord. And he shall send Iesus Christ who before was preached vnto you Read also ch 17.30.31 where the Apostle Paul indeuoured by this argument to moue the Athenians to repent of their former grosse superstitions and idolatries And ch 24. v. 26. where he vseth the same argument to perswade vnhappy Foelix if possibly it might haue bene to repent of his vniust and voluptuous life The which most weighty perswasion because both the Athenians and also Foelix despised nothing could preuaile to doe them good We read not of any christiā church flourishing at Athēs in the Apostles daies as were in many other cities to whom they directed their epistles namely in Thessalonica of which it is testified that the citizens therof hearkening to this doctrine turned to God from idolles to serue the louing and true God And to looke for his Sonne from heauen whom he raised from the dead euen Iesus who deliuereth vs from the wrath to come 1. ep 1.9.10 and so became one of the most famous Churches in all the world And for the leauing of the whole vanity of this world euen to this purpose that wee might set our hearts vnfainedly to walke in the feare of God the conclusion of the book of the Princely Preacher inferred vpon the whole discourse going before in the book called Ecclesiastes is very notable from the weight of this argument Let vs heare the ende of all saith K. Salomon Feare God keep his commandementes for this is all that pertaineth to man For God will bring eueryworke vnto iudgement with euery secret thing whether it be good or euill Read also Heb. 1. v. 10.11.12 1. ep of Iohn ch 2. verses 15.16.17 Philip 3 7 8 9 10 11. Wherefore that we may effectually awaken our selues out of our naturall securitie it is to singular purpose that euery one of vs do bethinke our selues earnestly of the cōming of this Iudge who is priuie to all our wayes in the whole course of our liues childhood youth mans age middle age and old age that both in our single life also in our married estate whether in magistracie or in ministerie of the word c who also iudge righteous iudgement without respect of Person c. It the malefactor would duely think of the cōming of the earthly Iudge to go his circuite of Assise how he shal come with the power autority of the king accompanied with all the Iustices of the Shire c to assist him in doing of iustice specially if he did know before that he could not escape but must be apprehended and brought before him it would surely cause him to take heede of breaking the Kings peace Much more would the due meditation of the most glorious fearfull appearance of the most high K of Kings our Lo Iesus at the last day be effectuall to stay vs from sinning against the diuine Maiesty of God seeing we may be sure that none shall possiblie escape this vniuersal iudgemēt of his For what is the greatnes of any earthly Prince in comparison of the heauenlie Maiestie of this our diuine Iudge such as it shall be at that time what is their companie of Iustices c to the traine of infinite thousandes of the holie Angells And how little are their temporall penalties in comparison of Gods infinite and eternall iudgement Wherefore to the ende wee may take the right course to escape this most fearefull iudgement of God let vs in the meane while euery one of vs for our parts make our profitable vse of all those iudgements of God which he bringeth forth daily in that he sendeth warres plagues famine c For all of them are sent as admonitors remembrancers and forerunners of that great and last iudgement For so as wee haue seene before doth our Sauiour giue to vnderstand in his description of the foregoing signes of his comming to this iudgement And it is that which God hath after a sort commonly imprinted in the hearts of men For when things fall out any thing strangely euery one is ready to say All things grow so ill that I thinke the world is neare to an end c. Finally we must wel consider concerning this first point that we must leaue and forsake our sinnes past with godly sorow for them to the end we may escape this iudgement For we knowe who telleth vs that it is godly sorowe which causeth true and vnfained repentance Now touching the second point that is to say watchfulnes against sinne for the time to come we may read how it is perswaded from the consideration of this last iudgement namely from the vncertaine certainty of it Marke chap 13. verse 32. For like as the death of euery man is most certaine but the point of the time therof vnknown so is the day of the general iudgement Yea so vncertaine that as our Sauiour himselfe saith in that place of Saint Marke not onely the Angels of heauen but also the Sonne of God himselfe in that he is man was before his resurrection ignorant of the day and houre of it and that the Father onely and no creature beside was to that time priuie to it though we should grant that our Sauiour since his glorification doth know it euen in that he is man all other remaining as ignorant of it still as euer before Wherevpon our Sauiour warneth and exhorteth all that they doe watch lest they should be found vnprepared as we read from the 33. verse to the ende of that chapter as we haue seene at large before And Luke 21.34 Take heed to your selues saith our Sauiour lest your hearts should be oppressed c. For as a snare shal it come c. Watch therefore and pray continually that ye may be vouchsafed worthy to escape all these things Furthermore touching watchfulnes against sinne from this argument of the last iudgement reade also 1. Thes 5. verses 6.7 Therefore let vs not sleepe as doe other but let vs watch and be sober c. And Reuel 14.9.10.11 And ch 16.15 Behold I come as a thiefe blessed is he that watcheth and keepeth his garments lest he walke naked and men see his filthines Thirdly for diligent studie and constant practise of godlines in the feare
iudged condemne not ye shall not be condemned forgiue and ye shal be forgiuen As we are allwaies to beware of rashe vncharitable iudging censuring of our brethren so then especiallie when wee are in the passions of anger and displeasure conceiued against them For then as we are vsually most vnaduised so are we most ready to condemne them of hypocrisie of all to naught Euery man is partiall in his own cause But our Sauiour will iudge all our iudgemeÌ„ts yea euen the iudgements of all thrones he wil reuerse euery vniust iudgement Finally concerning the last branch of the answer that the meditation of the last iudgement hath great force to moue vs to the care of nourishing and holding fast the holy fellowship coÌ„munion of Saints it may appeare by the exhortation admonition of the Apostle to the Heb ch 10.24.25.26 Let vs consider one another to prouoke vnto loue to good works Not forsaking the fellowship which we haue among our selues as the manner of some is but let vs exhort one another that so much the more because ye see that the day draweth neere For if wee sinne willinglie after that wee haue receiued the knowledge of the truth there remaineth no more sacrifice for sinnes but a fearfull looking for of iudgement and violent fire which shall deuour the aduersaries And besides it is a true saying that out of the bosome or lappe of the true Church of Christ there is no saluation to wit for those that may enioy the communion of Saints and doe despise it Ioel 2.32 Here also may the prouerbiall speech haue speciall good vse Looke where the dead corps is thither will the Eagles flie Matth 24.28 God therefore of his infinite goodnes vouchsafe so to open our eyes and so to touâ—h our heartes that wee may make these holie and blessed vses from thereuerend meditation of the most glorious and fearfull appearance of our LORD IESVS CHRIST when he shall come to iudge the worlde Amen ANd nowe that wee may conclude the whole doctrine of this Article Question What is the danger of not beleeuing of not yeelding this obedience of faith in respect of this last iudgement which our Sauiour shall giue vpon the quicke and the dead Answer All such shal be taken at vnwares neither can it bee but they must needes perish most woefully euen for euer and euer from the most glorious presence of the Lord our God And moreouer we may affirme it of like certaintie that they who doe not beleeue the second comming of our Sauiour Christ according to the truth of the holie Storie as yet to be fulfilled haue no true faith to beleeue that hee is already come ExplicatioÌ„ proofe It is very true For they haue either of them like warrant from the holy Scriptures of God And this is as plainely foretold that it shal be also the manner of it how as the other was before it was yet performed Yea our Sauiour himselfe in whom the former prophesies were fulfilled doth most plainely foretell assure his Church of this that it shal be as visiblie reallie performed in the externall view of the world as that was Yea more vniuersallie then that was For as the holy Scriptures affirme Euery eye shall see him Wherfore most false and presumptuous is the hereticall doctrine which H. N. teacheth his Familie of loue it beeing so directly contrarie to the doctrine of our Sauiour concerning the same that hee that runneth as they say may see it if wee compare them together For first of all as was said euen now The danger of not beleeuing this article the comming of our Sauiour to iudgement shal be visible to all the world the coÌ„ming which H N. telleth his sâ—hollers of is onely visible and apparant to those of his Familie or rather it is as he teacheth onely spiritually discerned and inwardly felt of them Secondly the comming of our Sauiour shal be from heauen in the clowdes according as he was taken vp into heauen by a clowde The comming which H. N. fancieth is reallie and in truth from the earth or rather a strong delusion from the lying spirit of the Diuell out of hell as we may say not from any of the clowdes of heauen but from the most darke and clowdie conceit of his carnall braine though with such a glorious shewe of words as if he were taught it by an Angell of light from the highest heauen Thirdlie the comming of our Sauiour shal be with an audible sound of the last trumpet by the ministerie of an Angell from heauen and with a showt as it were and sensible mouing of all creatures the comming of H. N. is by his base writings which contrarie to the truth of our Sauiour Christ seâ—keth to hide it selfe in darke corners Neither doth it willingly shew it selfe but to such as holde themselues in great secrecie and stillnesse as hee himselfe prescribeth vnto them The true comming of our Sauiour shal be to raise vp all bodilie out of their graues yea bodilie to restore to life all the dead whether buried in the earth or drowned in the waters or burnt in the fire or any other way destroyed and consumed from the beginning of the world to the ende thereof the counterfait comming of H.N. is according to the fantasticall Trumpet of his doctrine and by the hoarse sound therof onely to raise vp the mindes of his Familie spiritually while they doe remaine here vpon the earth in or with their bodies That is to say It is nothing else in truth but by a spirituall illusion from the false and blasphemous ground of his hereticall doctrine to raise vp by his gratious word as he calleth it wherof he pretendeth himselfe to be a speciall Minister of God and to that ende raised vp from the dead the godlie Nature and very true Beeing of God in all such as will imbrace the same his doctrine the which verie true Essence and Beeing as hee saith lay before dead in them as it were in the graue of sinne As touching the wicked that are deade in their sinnes and departed this life or the godlie departed in the faith H. N. by his comming hath no power to raise them vp at all either bodilie or spirituallie Neither is hee so voyd of subtiltie that he will professe anie thing in that behalfe lest his forgerie should thence be easilie espied euen of his simple and vnwarie Disciples Moreouer as touching the godlie both departed this life from the beginning of the world and also such as shal be found liuing at his comming our Sauiour shall come to take them bodilie vp into heauen the comming which H. N. boasteth of by his Ministerie is onely to make them spirituallie happie and to set them as it were in a Fooles paradice by a speculatiue fancie dreaming of an happie estate heere vpon this earth And so he sheweth himselfe to all those that haue grace to
1. Tim 4 1 2 3. But the truth is that albeit like as the wooden legge fastened to a mans thigh is no true member of the body how like soeuer it be made to a mans legge and how feately soeuer it be fastened vnto it so neither is the hipocriticall Christian a true member of Iesus Christ what great and apparant shewe soeuer hee maketh Yet a true Christian may for a season be like a naturall arme or legge taken with the palsie and by reason thereof not able to doe his kindly office till it be recouered againe He may be also like to a man going a long iournie out of the which he may now and then easily straie till he be set into the way againe by some skilfull directour who knoweth that part of the way better then he Yea doubtles euen he that is the most expert Christian may and doth sometimes loose his way according to the saying of the Apostle Iames In many things we sinne all Neither is it in vaine that like as our Sauiour teacheth all yea euen the best of all to pray continually for the forgiuenes of sinnes so in these Articles of our Beliefe next this of the Communion of Saints followeth that other of forgiuenes of sinnes So that it may truly be saide and beleeued that all Saints here on earth doe stand in continuall neede of this most gracious priuiledge whereof he hath made this blessed grant to his Church We are therefore diligently to take heede that wee doe not misvnderstand this word Saints no more then that other of Communion as was obserued in the former place Now last of all as was saide all they that would be safe from the danger which followeth vpon the not beleeuing of this Article must diligently beware of all licentious profanenes and that they haue no fellowship with those that set themselues to hinder as much as they can all holy Communion and fellowship of Gods people Of the which notwithstanding there be some that glory to their shame when they haue brought any faithfull minister of the Gospell into disgrace and so something alienated the affection of the people from his ministerie as they thinke But alas it is the most pitifull and base yea the most wofull glory that may be It is the easiest masterie in the world to discourage many weake and vnsetteled Christians from going on forward in the waies of godlines Well were it that all such boasters would consider duly what befell Korah Dathan and Abiram in their like wicked enterprise against Moses Numb 16. For doubtles that fearefull iudgement of God may iustly serue to admonish all men to take heede not onely how they rise vp against superiour gouernours but also how they resist the least of those to whom God hath giuen any rectorie or authoritie to gouerne in his name Wherefore instead of this let ouery one that loueth the Communion of Saints and desireth to haue his part and portion therein carefully and religiously dispose of himselfe that hee walke very charily lest by any meanes hee should giue any the least offence to those that be weake For surely wee walke as it were among brittle glasses which if they be not very tenderly handled are easily broken Yea the strongest of vs are our selues but fraile vessels and if we take not good heed may easily rush against the rocke to our owne great hurt if not to our vtter destruction Not onely euill practises with purpose to hinder but also all loosenes in example and all vnkind neglect of mutuall furthering euery Christian his brother is very preiudiciall to the Communion of Saints and therefore on all handes are they all to be carefully shunned and auoided of vs. Thus much concerning the Article of the Communion of Saints Beliefe that to euery true member of the Church of God belongeth forgiuenes of sinnes The ground of the Article Question Answer NOw what followeth next in the Articles of our Beliefe I beleeue the forgiuenes of sinnes ExplicatioÌ„ So indeede is the word of beliefe yea euen with particular application to be repeated here as in the other Articles before and as it â—s after this to be repeated or at the least to be vnderstood againe And we are further also here to vnderstand thus much that we hauing seene in the two former Articles first that God hath a Church and secondly what manner of Church it is and what is the estate and condition of it more generally We are now henceforth to consider of certaine particular priuiledges and prerogatiues whereby God hath aduanced his Church and company of Saints aboue all other corporations companies or societies in all the world The number of these prerogatiues expressed in the Creed is small but the excellencie of them is exceeding great yea euen aboue all estimation and price The first of them to wit forgiuenes of sinnes concerneth more immediately the chiefe comfort and blessednes of the faithfull here in this presenâ— life The other two that is to say the resurrection of the body and euerlasting life to wit both of body and soule together after the resurrection these doe belong to their glorious happines or blessing in the kingdome of heauen Something hath vpon necessarie occasion beene spoken of euery of them For the forgiuenes of sinnes is a fruite of the death of our Sauiour Christ as we could not but then obserue And the resurrection of the body as also euerlasting life they are likewise fruites both of the same his death and also of his resurrection c. Neuertheles we are to good purpose following the order of the Articles to speake more fully of the same things againe And that also according to the same order which we haue obserued in al the other Articles so neare as we can As touching the first of the three therefore Question What ground of holy Scripture haue you to assure your faith touching the forgiuenes of sinnes Answer In the 34. chap. of Exodus verses 6 7. We haue one notable ground warrant of it ExplicatioÌ„ We haue so indeed For there the Lord proclaimeth himselfe to be a most gracious and mercifull God readily inclined to forgiue sinnes Question Which are the wordes of God in that place Answer 6 Thus he speaketh The Lord the Lord strong mercifull and gracious slowe to anger and aboundant in goodnes and truth 7. Reseruing mâ—rcy for thousands forgiuing iniquitie and transgression and sinne ExplicatioÌ„ Here is a most gracious description of the diuine nature and disposition of God and that euen by God himselfe who knoweth himselfe best will most faithfully approue himselfe to be such a one as he hath proclaimed himselfe to be that is a most gracious and mercifull God to all those that will seeke mercie at his hands And therefore it is that albeit he is iust yea most perfitly iust that is to say most pure and zealous in iustice euen as a burning fire to
one of his hundreth and seuen and twenty Prouinces So no doubt the reward and aduancement which proceedeth of the most free and infinite bountie of the Lord our God to the setting forth of the most perfit glorie of his grace it is infinitely aboue that which any man though he had a meritorious facultie and power were able to deserue at his hands We are the rather thus to admonish and ground our selues from the present wordes of our Sauiour to the end we may the better vnderstand that which followeth in the reason or rule of this part of the iudgement and that we may not be misled by the false interpretation of any that contend for iustification by the merit of works Neuerthelesse before we goe from these words Come ye blessed of my Father we are to stay a while longer to obserue other most sweete and comfortable instructions from the same And first in that our Sauiour sheweth that hee will most louingly call and incourage those that be of his sheepfold to come vnto him and to take possession of the kingdome prepared for them he sheweth that he will be then of the same gratious minde which he was of while he was vpon the earth in that he incouraged all humbled and distressed soules to come vnto him as wee reade Matth. 11.28 Come vnto me all ye that are wearie and laden and I will ease you For as he promiseth so will hee then performe to call all such to the eternall possessiō of that rest which he promised to beginne in thē here And it is to singular purpose that our Sauiour certifieth vs that he will in this gratious manner inuite and incourage all true beleeuers to the possession of this glorious kingdome because he knoweth that they will retaine this constant iudgement of themselues that they are vtterly vnworthy of if saue onely from the free grace and mercie of God through the alone worthinesse of their Sauiour This therefore shall be the accomplishment of that incouragement which he gaue to his Disciples before as we read Luke 12 32. Feare not little flocke for it is your Fathers pleasure to giue you the kingdome Yea euen that kingdome which is onely in truth in full perfection worthie the name of a kingdome because all other kingdomes here in this world though they be rich and haue many pleasures yet they are full of manifold griefes and vexations euen to the Kings themselues they are also subiect to impouerishment to all calamitie and desolation Onely this kingdome of our Sauiour shall be replenished with true durable and perfect riches and glorie for euermore And further more that this most glorious and incomparable kingdome of God shall be giuen to all true beleeuers of the free gift of God in way of inheritance through adoption not of purchase or by any desert it is euery where confirmed in the holy Scriptures according to this testimonie and canonicall direction of our Sauiour And namely Acts 26.18 That they may receiue forgiuenesse of sinnes saith our Sauiour to Paul and inheritance among them which are sanctified by faith in me From the which ground and warrant saith the same Apostle Paul Rom. 8.15 16 17. Ye haue receiued the Spirit of adoption whereby we crie Abba Father The same spirit beareth witnesse with our spirit that we are the children of God If we be children we are also heires euen the heires of God and heires annexed with Christ if so be that we suffer with him that wee may also be glorified with him For I account that the afflictions of this present time are not worthy of the glorie which shall be shewed vnto vs. Now if the sufferings of martyrdome for the testifying of the truth be not worthy what obedience of any other worke may be accounted worthy It is therefore by inheritance and that by adoption as the Apostle teacheth For the holy spirit of God is the proper assurance of it vnto vs and not any worthinesse of our selues or our workes Ephes 1.13.14 and chap. 4.30 and 2. Cor. 1.22 Reade also Gal. 3.18 This inheritance is not of the law but by promise And Colos 3.24 it is the reward of inheritance by the gift of Christ and not the reward of a hired seruice And 1. Pet. 3.9 The children of God are called to be heires of blessing Likewise Heb. 1.14 And chapter 9.15 Through the death of Christ they are called to receiue the promise of the eternall inheritance This inheritance to the liuely hope whereof weare of the aboundant mercie of God the Father of our Lord Iesus Christ begotten by the resurrection of Iesus Christ from the dead it is an inheritance immortall and vndefiled which fadeth not away but is reserued in heauen for vs. 1. Pet. 1.3 4. The riches of this inheritance is glorious aboue that we can fully conceiue Ephes chapter 1. verses 18 19. From hence therefore wee may conceiue in what sense our Sauiour calleth the children of God the blessed of his Father not in respect of the outward blessings of this life either riches or honour c but in regard of the inward graces of the holy spirit bestowed vpon them and because or this heauenly inheritance which is prepared for them according to that in the same chapter of the Ephesians verses 3 4. Blessed be God euen the Father of our Lord Iesus Christ who hath blessed vs with all spirituall blessings in heauenly things in Christ As he hath chosen vs in him before the foundation of the world that wee should be holy c. as it followeth most notably in that chapter And whereas it was of the great mercy of God that it pleased him to create all outward blessings for mankinde at the beginning before hee created them O how much more infinite was his mercie that he knowing that man would soone forfet all his present blessings prepared for him for many thousands of his lost posteritie a heauenly kingdome replenished with all spirituall happinesse and blessing laid vp in store for them Verily wee cannot worthily blesse God neither shall all mankinde be euer able to yeeld him condigne and proportionable praise no not in all eternitie for this his blessing which is not onely to be infinite in continuance but also vnmeasurable in the greatnes and excellency of it Hetherto of the first part of the sentence or iudgement of our Sauiour for the acquiting and clearing of all true beleeuers against all both accusations of their owne consciences whereby they cannot but iudge themselues to be in themselues vtterly vnworthy of the glorious kingdome of God and to be but vnprofitable seruants c as also against the malitious accusations of the diuell our most malignant aduersarie not without cause called the accuser of the brethren and finally against the accusations of the children of this world who when they can conuict them of no grieuous iniquity whereof they haue not truly repented them yet doe vsually condemne
them as hypocrites NOw let vs come to the reason or rule of this first part of the sentence or iudgement of our Sauiour concerning them of his right hand Question Which is that For as our Sauiour telleth vs hee will say I was an hungred and yee gaue mee meate I thirsted and ye gaue me drinke I was a stanger and ye lodged me I was naked and ye clothed me I was sicke and yee visited me I was in prison and ye came vnto me Explication These words of our Sauiour as was said euen now conteine a reason and therein also that rule or law according to the which our Sauiour frameth his iudgement Let vs therefore consider of them in either respect And first in what sense they are to be accounted a reason of that part of the iudgement which our Sauiour hath expressed Question How is that Answer They may well be so accounted in diuers respects First in that they argue from a speciall instance of the manifold effect and working of Gods grace in the hearts of those whom hee calleth the blessed of his Father that they are so indeede and that the kingdome of God it prepared for all such Secondly in that they shew that the Father of our Lord Iesus Christ and our Sauiour himselfe doe so greatly esteeme mercifulnesse and the fruits thereof toward his needie and afflicted ones when they proceede of true faith and obedience to God that hee will of his infinite mercie reward such as yeelde and practise them with no lesse reward then eternall life Thirdly in that they containe a direction to the elect children of God what way they must take and walke in to the end they may first glorifie God here in this world and then be partakers of this glory of his heauenly kingdome for euer afterward Finally in that they shew the children of God how they may comfortably assure themselues from the fruits and effects of their faith that they are true beleeuers the very elect of the Father and heires of his eternall kingdome prepared for them from the beginning Expsi In all these respects indeede well may these latter words of our Sauiour be a reason of the former part of his sentence or iudgement concerning the godly as may be proued by many testimonies of holy Scriptures But before wee come to the proofe of the particulars of this respectiue reason to the end we may carry the matter more plainely before vs wee are to consider in a few words both the kinde of the workes here mentioned by our Sauiour and also the kindes of those persons to whom they are to be performed The kinde of the workes are of true christian mercy pitie and compassion Our Sauiour mentioneth foure particulars first feeding which may well comprehend the giuing both of meate and drinke secondly lodging thirdly clothing fourthly visiting the which agreeth both to the shewing of mercie vpon the sicke and also vpon such as be in prison Some make sixe of them 1. giuing of meate 2. giuing of drinke 3. lodging 4. clothing 5. visiting of the sicke 6. visiting of prisoners But we are not to stand much vpon the number which was a thing that our Sauiour himselfe stoode not vpon For whereas there be other duties of mercie besides these we may be sure that he meant not to exclude any one of them By the rehearsall of some hee pointeth to all the rest making choise of those that are most sensible and familiar euen such as are to be most generally practised among his people The persons to whom these works of mercy are to be performed they are to speake generally all such as stand in neede of the reliefs and succours mentioned We may reduce them to three heads First those that be ordinarily in want to wit the poore which are euery where dispersed among the rest of the people of God of whom our Sauiour hath said before The poore ye shall alwaies haue with ye And that also by the very appointment of God according to the holy Prouerbe which saith The poore and the rich meete together the Lord is the maker of them all For as it is said elsewhere the Lord maketh poore and he maketh rich he maketh high and he maketh low Of these speaketh our Sauiour Luke 14.12 When thou makest a dinner or supper call not thy friends nor thy brethren nor thy kinsmen nor thy rich neighboures c but call the poore the maimed the lame and the blinde And thou shalt be blessed because they cannot recompence thee for thou shalt be recompensed at the resurrection of the iust The second sort may be vnderstood of those that through persecution are driuen from house and home for Christ his gospels sake concerning which sort our Sauiour speaketh saying When they persecute you in one Citie flee to another he vnderstanding it of such as for whose escape God so prouideth that they doe not by their flight dishonour his name or discourage and daunt the weake brethren The third sort are of those to whom God denieth the opportunitie of fleeing or in their flight or otherwise be apprehended by the enemies of the Gospel and cast into prison according to that saying of our Sauiour Luke 21.12 They will deliuer you into prisons Of the which three sorts the first though they haue housen and lodging such as they are may easily suffer hunger and thirst and also want clothing for them and their children The second sort though they haue clothing and it may be for a while money in their purses yet shall they want safe comfortable lodging in their trauell if good christians doe not entertaine them yea in short time they may grow into their tatters want mony also to pay for victualls necessary for them The third sort though they cannot be lodged at home yet vnlesse the case be very straight they may be visited and relieued with such things as they want though they be shut vp in prison Finally some of euery sort are sometimes sicke and then haue need of speciall visiting and looking vnto And of all these stand the rither sort bound to haue a christian care to minister vnto them according to their necessities lest they should faint and be discouraged vnder their afflictions Yea so doe the richer sort stand bound that without the practise of these duties they shall neuer be able to stand with comfort before the Lord in the great day of his iudgement as we shall more fully see afterward when wee shall come to the other part of the sentence which containeth the condemnation of the wicked Now touching the particular considerations of the reason which our Sauiour annexeth to the present part of his iudgement for the acquiting of the godly First that the duties of compassion and mercy which he mentioneth are speciall testimonies declaring who are the blessed of God for whom the inheritance of the kingdome is prepared euen from the effects or working of Gods holy