such as are the wolfe the lion or such like either by night or by day and to doe all other things necessary and meete for the preseruation of them to the vttermost of their skill and power to their Masters aduantage and profite ExplicatioÌ„ It is true as may be plentifully seene in the holy scriptures in the stories whereof much is written of these kinde of sheepheards and of that singular care watchfulnesse painfulnesse wisedome and many other pastorall vertues which they haue vsed this way And the rather because the holy Patriarks of the Israelites the peculiar people and flocke of God were partly sheepheards to the behoofe of others and partly owners of flockes themselues So we reade of Abraham and Lot of Isaac and Iaakob and of his sonnes Of whom Iaakob is described for the most wise and painfull in this kinde first as a seruant to his vnkinde vnkle Laban and afterward for himselfe as we may see briefly by one or two testimonies that we stay not ouer long in this discourse namely Gen. 31.38 42. This twentie yeares saith Iaakob to his vnkle I haue beene with thee thine owes and thy goates haue not cast their young and the rammes of thy flocke haue I not eaten Whatsoeuer was torne of beasts I broght it not vnto thee but I made it good my selfe of my hand diddest thou require it were it stollen by day or stolen by night I was in the day consumed with heate and with frost in the night and my sleepe departed from mine eyes Thus haue I beene twentie yeares in thine house and serued thee fourteene yeeres for thy two daughters and sixe yeares for thy sheepe and thou hast changed my wages ten times Except the God of my Father the God of Abraham and the feare of Isaac had beene with mee surely thou hadst sent me away now emptie but God beheld my tribulation and the labour of mine hands and rebuked thee yester night Thus much for a proofe of the painfulnesse of Iaakob And touching his wisedome and discretion in the ordering of his cattell reade chap. 33. verses 13 14. where Iaakob answereth his brother Esau thus My Lord knoweth that the children are tender and the ewes and kine are with young vnder my hand and if they should ouer-driue them one day all the flocke would die Let now my Lord goe before his seruant and I will driue softly according to the pase of the cattell which is before me c. Moses and Aaron were sheepheards also Moses to Iethro his father in law Exod. 3.1 And Aaron among his owne people For their trade in Egypt as well as before was to keepe sheepe Gen. 46.32.34 and Exod. 10.24.26 and ch 12.31 32. But afterward God made both Moses and Aaron sheepheards and leaders of his people as Psal 77.20 Thou diddest leade thy people like sheepe by the hand of Moses and Aaron Likewise Dauid in his youth kept his fathers sheepe and was strengthened of God to kill both a Lion and a Beare in the defence of his flocke 1 Sam. 17.34.36 And afterward God set him vp to be a sheepeheard of his people according to that which we reade 2. Sam. chap. 5. verse 2. and Psal 78. vers 70.72 He chose Dauid also his seruant and tooke him from the sheepefoldes Euen from behinde the ewes with young brought hee him to feede his people in Iaakob and his inheritance in Israel So hee fed them according to the simplicitie of his heart and guided them by the direction of his hands That is he gouerned them most wisely For the hand doeth vsually note administration or gouernment as the like speech sheweth in the end of the former Psalme repeated euen now and is to be obserued in many other places Moreouer Luke chap. 2.8 it is said of the sheepheards to whom the Angells â—ppeared at the birth of our Sauiour that they were in the field keeping watch by night because of their flocke Hence it is I meane from such singular examples of wise painefull and euery way excellent sheepheards in that kinde that it hath pleased God in his diuine wisedome to call all sorts of Gouernours whose ministery ought to be by his ordinance to rule and gouerne his people wisely and faithfully whether ciuill Princes and Rulers or Ecclesiasticall Gouernours and guides by the name of sheepheards As Isaiah 44.28 The Lord saith to Cyrus thou art my sheepheard c. and 2. Sam. 24.17 O saith Dauid I haue sinned c. but these sheepe what haue they done though most what God giueth this name to those that haue the care of soules most properly and most immediately committed vnto them and accordingly the dispensation of the holy things of God word and sacraments prayer c. In which respect the name of a Pastor is more restrictiuely appropriated vnto Ministers of the word in the new Testament And as touching the prophesies of the old Testament they doe in this behalfe specially concerne the spirituall gouernment of our Sauiour Christ Now therefore in a certaine proportion whatsoeuer duties together with the wise carefull and diligent performance of them are requisite and necessarie for the spirituall guiding and directing of mens soules to the glory of God and to the benefit and saluation of his people all are comprehended vnder this word of Feeding Question Which may these duties be Answer Publikely they are in preaching of the word and Gospel of our Lord Iesus Christ prayer administration of the sacraments and spirituall censures of the Church all as may stand best with the publike welfare of the Churches or Congregations according to the ordinance of Christ himselfe the chiefe sheepheard of the whole flocke Priuately priuate and particular instructions prayers admonitions rebukes or comforts as the necessitie of euerie member of the Church and Congregation requireth either in sicknesse or in health and as may best further them both to inioy the benefite of the publike ministery here in this life so long as they liue and also to attaine to the kingdome of heauen for euer after they are dead ExplicatioÌ„ It is very true All these are the duties of the Ministers of the word whether Apostles Prophets or Euangelists for their time or those that ordinarily beare the names of Bishops Pastors and Teachers to the end of the world Of the which duties wee cannot stand to treat particularly at this time saue onely so farre as wee may perceiue that they are all comprehended vnder this word of Feeding To this purpose we may not vnfitly obserue that the Euangelist in reporting the intent of our Sauiour doth not onely in the first place vse the word bosco which is of more strict significatioÌ„ coÌ„cerning bodily food or as we may say the prouision allowance of fodder for cattel but also in the second third repetition he vseth the word poimaino which is more generally applied in the Greeke language to all care and wise skill of ruling and gouerning of
whom did our Sauiour Christ call but sinners to repentance Yea and among theÌ„ whom rather did he call then such sinners as were of most infamous condition and offence of life in comparison of many others Matt. 9. vers 10.11.12.13 And doth not our Sauiour Christ himselfe professe that he came not to call the righteous that is not onely such as in their owne proud opinion were such but euen such as were indeed free from the coÌ„mon crimes that some other were stained withall whosoeuer of theÌ„ would not humble themselues in respect of their more inward and hidden corruptions Doth he not plainly affirme that Publicans and harlots truely repenting should goe before hipocrites and iusticiaries into the kingdome of heauen Matt. 21.31 And hereof the woman of Samaria Iohn 4. and that other sinfull woman Luke 7.37 c. And the Apostle Paul also 1. Tim. 1.13.14.15.16 Likewise that sinnefull thiefe vpon the crosse may be liuely examples And all according to those comfortable promises of God Ier. 31.33.34 Heb. 8.12 Isai cha 53. Ezek 18. At what time soeuer a sinner doth repent him of his sinnes I will blot all his wickednes out of my remembrance saith the Lorde But heere I beseech you let none take that with the left hand and by a sinister and wrong interpretation which is deliuered with the right hand That it let none abuse that to encourage himselfe to anie licence to sinne which is onely spoken to magnifie the great mercie of GOD and to prouoke and incourage sinners in the comfortable hope thereof speedily to leaue and forsake their sinnes It is as wee know or ought to know euery one of vs the duety euen of children from their yongest yeeres according to that which our Christian baptisme challengeth at all our hands to settle their heartes What iustification is to serue God their Creator and Father Much more then ought euerie one of vs as we are of more yeeres and haue hetherto neglected our duety to be without delay most heartily sory for it and therefore henceforward to be the more carefull c. For albeit it is an vndoubted truth that God will receiue euery sinner that shall come vnto him and truelie beleeue in the name of Iesus Christ vnfeinedly repenting them of their sinnes yet how knowest thou that hee will hereafter giue thee the gift of faith and repentance if thou doe despise the present offer which is tendered for to daye according as wee reade To daye if yee will heare his voyce harden not your hearts c. True repentance is in deed neuer too late as one truelie saith but late repentance is seldome true Heerein delayes are most dangerous as wee shall further perceiue when wee come to inquire out the doctrine of repentance In the meane while wee will conclude this point with the words of the holie Apostle Paul Rom 6.1 Shall wee continue still in sinne that grace may abounde God forbid VVhat Iustification is THese things thus hetherto obserued now to the end we may vnderstand the matter in hand to our more full vse and comfort three things are yet a little further to be inquired into of vs. First what the meaning of this word to Iustifie is Secondly what is meant by Saluation or to saue Thirdlie what Repentance is For to the end we may vnderstand the minde of God it is meete that wee should be carefull to vnderstand the words which God vseth to expresse the same vnto vs by speciallie such as be in the science of Religion the most high and excellent science of all other as it were wordes of Arte the which haue a peculiar sense proper vnto them Question First therefore what doth this word to Iustifie signifie in this our Christian doctrine of Iustification by faith Answere This word Iustification or to iustifie it signifieth a full and perfect clearing and discharging of the offendor from the euerlasting wrath and condemnation of God by the free pardon of his sinnes for Iesus Christs sake It signifieth also therewithall the imputing of the perfect righteousnesse of Christ to euery sinner trulie beleeuing in him and that of the â—ame most free grace and mercie of God Explication proof That this is so wee may euidently perceiue by that which is written Rom. 4. verses 5.6.7.8 the place alledged a little before Likewise by that which wee reade further verse 22. euen to the ende of the same 4. chapter Moreouer by that which wee reade 2. Cor. 5.21 God hath made him to be sinne for vs who knew no sinne that we might be made the righteousnesse of God in him Whence also it is that the Pophet Ieremiah pophesied long before that he should be called and acknowledged the Lord our righteousnes chap. 23.6 and againe ch 33.16 Read also Galat 4. verses 4.5 The Sonne of God saith the Apostle was made vnder the law that hee might redeeme them which were vnder the law that wee might receiue the adoption of sonnes And this also according to the prophesie of Isaiah The knowledg of Christ put for the saâ—th of Christ cha 53.11 By his knowledge saith the Lord by his holy Prophet shall my righteous seruant iustifie many for he shall beare their iniquities But among all other testimonies we may not passe ouer in silence that of the Apostle Paul Rom. 3.24 c. Wee are iustified freely by his grace through the redemption that is in Christ Iesus Whom God hath set forth to bee a reconciliation through faith in his blood to declare his righteousnes by the forgiuenes of the sinnes that are passed through the patience of God To shewe at this time his righteousnes that hee may be iust and a iustifier of him that is of the faith of Iesus And cha 5.19 As by one mans disodience of one shall many also be made righteous And chapt 8.33 Who shall lay any thing to the charge of Gods chosen It is God that iustifieth c. No maruell therfore though the faithfull seruaÌ„ts of God according to the doctrine of the holy Scriptures do so highly aduance this doctrine of our free iustification onely by faith in Christ the Sonne of God that they acccount it the touc-stone of all truth of doctrine and the ground of all true comfort to the soule and conscience of man It is a saying worthy to be noted from M. Fox that herein lyeth the touh-stone of all truth and doctrine and that this doctrine beateth downe all errors Act MonuÌ„ pa 770. immediatly before the history of the life and doctrine of D. Martin Luther a most memorable zealous preacher and iustifier of this most holy and heauenly doctrine Whervnto accordeth M. Caluin who likewise truely affirmeth that the right vnderstanding of the doctrine of iustification is praecipuus sustinendae religionis cardo M Charke in his disputatioÌ„ against Campion the principall support of the true Christian religion And another learned man that it is as the soule or life of
the forgiuenes of their sinnes the which iustification alone and no other can endure strict examination before the iudgement seate of God agreeable to the confession of the holy Prophet Psal 130 3 4. If thou ô Lord straightly markest iniquities ô Lord who shall stand But mercy is with thee that thou maiest bee feared So that euen of necessitie we must all as well as he come into the house of the Lord in the multitude of his mercie and worship him in feare Psal 5 7. Praying to him as we read Ps 143 2. Enter not into iudgement with thy seruant for in thy sight shall none that liueth be iustified Hereunto also doth the example of the holy Ap. Paul lead vs in that he maketh his protestation 1. Cor 4 v. 3 4 in these words As touching me saith Paul I passe very little to be iudged of you or of mās iudgement no I iudge not mine owne selfe For I knowe nothing by my selfe yet am I not thereby iustified but he that iudgeth me is the Lord c. And the example of righteous Iob in his confession chap. 9 v. 1 2 3. I know verily saith he that it is so for how should man compared vnto God be iustified If he should dispute with him he could not answere him one thing of a thousand And v. 19 20 21. If we speake of strength saith Iob behold he that is God is strong if wee speake of iudgement who shall bring me in to pleade If I would iustifie my selfe mine owne mouth should condemne me If I would be perfit he shal iudge me wicked Though I were perfit yet I know not my soule therefore doe I ahhorre my life And ch 25 4. in the same booke Bildad likewise speaking by the holy Ghost saith confidently How can a man be iustified with God or how can he be cleane that is borne of woman Wherefore as Iudah saith to Ioseph Gen. 44.16 How shall we iustifie our selues He professing thereby that they could not cleare thēselues Much rather may we yea ought we to say and confesse before the Lord that we cannot possibly iustifie our selues before his iudgement seate but must needes appeale to his throne of free mercy and grace For assuredly none shall be iustified by their owne righteousnes but such as shall perfectly fulfill the whole lawe of God according to that Ro. 2 13. The hearers of the law are not righteous before God but the dooers of the lawe shall be iustified But this can no man possibly performe For as touching the righteousnes of the best it is vnperfect and we must euery one of vs labour to better and increase it from day to day as Reuel 22 11. He that is iust let him be iustified still and he that is holy let him be sanctified still That is let euery such one not onely continue but also in continuance let him more and more encrease in righteousnes and holines and so declare the truth of that righteousnes holines which is in him For as our Sa Christ saith To him that hath shall be giuen he shal haue in a boundance c. But the righteousnes of God by the gift whereof he iustifieth his adopted children namely in that he imputeth the righteousnes of his owne naturall sonne our Lord Iesus Christ vnto them it is fully perfect at the very first instant and so continueth alwaies euen as the righteousnes of Christ himselfe is perfect once and for euer howsoeuer in the faithfull the dutie yea and the comfort of their iustification may appeare and be more fully manifested in processe and tract of time as Abraham beleeuing and by his faith being iustified in the sight of God long before shewed the truth and power of his faith in offering vp of his onely sonne Isaak at the commandement which God gaue him for the triall of his faith many a yeare after And thus by the grace of God may we perceiue what iustification by faith is according to the doctrine of the Apostle Paul to wit that we are accoūted righteous before the iudgement seate of God onely for the merit and worthines of the righteousnes and obedience of our Sauiour Christ imputed to vs of God and apprehended of vs by faith and not otherwise Now when the same word to iustifie is referred to workes as the Apostle Iames vseth it the Apostle is in no wise to bee vnderstood as though a man might by his workes bee made perfectly righteous in the iust and strict iudgement of God For that cannot be insomuch as it was said euen now al our own works yea euen the best of them they are vnperfect And besides that as the Apostle Iames himselfe teacheth vs In many things we sin all And therefore it must needs be in his iudgement a grieuous sinne for any to goe about to iustifie thēselues by any worthines of their own workes in the sight of God according as it is expresly noted to be a sin in the Pharisies by our Sa Christ Luk. ch 16. v. 15. Ye are they which iustifie your selues before men c. And againe ch 18 19 c. For if it be a sin to stand in a vaine ostentation of our righteousnes before men much more sinful is it in opiniō therof to lift vp a mās mind in the sight of god as Hab. ch 2 4. Behold he that lifteth vp himselfe his mind is not vpright in him but the iust shal liue by his faith They onely haue the fruit and reward of their works who doing them in conscience of most bounden duty in obedience to God doe most vnfeinedly renounce al opinion of merit according to the instruction of our Sa Christ acknowledge themselues when they haue done al that they can to be vnprofitable seruants Luk. 17.10 And ch 18. 9. c. it may in a good part be euident by the comparison which our Sa Christ maketh betwixt the Pharisie iustifying himselfe the poore Publican humbly confessing bewailing his sins of whom our Sa saith that he went to his house iustified rather then the other And it may be more fully confirmed by these reasons following First we are iustified in the sight of God in such manner onely as may most perfectly take away al reioycing from our selues As Ro. 3 27. All reioycing in works is excluded by faith And ch 4 1 2. Abrahā being iustified without works hath nothing concerning himselfe to reioyce in before God Likewise Eph. 2 9. Not of works lest any man should boast himselfe This because it was not duly regarded of the vnbeleeuing Iewes who sought after their own righteousnes it turned to their destruction Ro. 9 30 31 32 33. ch 10 1 2 3. Wherefore as it is written 1. Cor. 1 31. He that reioyceth let him reioyce in the Lord. Who hath made Christ to be perfect wisedome righteousnes sanctification and redemption vnto vs. And herein is included a second reason which is that we are so iustified as
the first night which euer was came to an ende the Lord God by his gratious word and commandement created and brought forth light yea before there was yet either Sunne or Moone or any one Starre in the whole compasse of heauen o the ende it might most euidently appeare that God is the immediate author of this excellent creature And thenceforth did the Lord in his wisedome establish the order and succession of the day and night euen to this day so to continue to the end of the world Thus the whole space of the first day and of the first night doth by the determination of God himselfe of the more worthie and excellent part take the denomination of the first day ExplicatioÌ„ proofe It is verie true And thus you haue in one Answere laid open the meaning of Moses in the first foure verses of our first Chapter of Genesis according as it is both plaine in it selfe and also confirmed by other testimonies of the holie Scriptures of God in this behalfe As first touching the heauens which we do vulgarly call the Element and the large spreading thereof read Iob 9.8 He himselfe alone spreadeth out the heauens And chap 37.18 Hee hath stretched them out firme as mouâ—ten glasse And Psal 104.2 Hee hath spread them like a Curtaine This large extension and spreading out of the highest visible heauen is also called the Firmament from the Greeke and common Latin Translations as Dan 12.3 They that be wise shall shine as the brightnes of the Firmament Read also Isai 42.5 He hath created the heauens and spred them abroad And chap 44.24 Read also Psal 1 36.5 Hee hath made the heauens by his wisedom c. And Ier 10.12 Hee stretcheth them out by his discretion And touching the earth it is written in the Psal 104.5 mentioned euen now that God hath so set it vpon the foundation that it cannot be moued And Psa 102.25 Thou hast laide the foundation of the earth and the heauens are the worke of thy hands Reade also Iob 38.4 and Prou 8.29 The earth therefore may iustly be called the Lords earth as Ps 24.1 Touching the couering of the earth by the waters reade Ps 104.6 Thou coueredst it with the deepe as with a garment and by their owne nature they would stana aboue the mountaines Touching the creation of the light and darknes reade Isai 45.7 I saith the Lord forme the light and create darknes Herevpon also the day and the night is by good right ascribed to the Lord. Psal 74.16 The day is thine and the night is thine And herevnto hath the Apostle Iames respect when chap 1.17 hee calleth God the Father of lights The constant order succession of the day and the night according to the law which God hath set in nature is set downe to the praise of God Ps 19.2 And Ier 33.19.20.21 The Lord maketh it an argument of his faithfulnes in his couenant of euerlasting mercy toward his people This breaking forth of the light is to be thankfully acknowledged for euer for a very gratious glorious worke of the Lord. Reade Psa 104.23.24 and Iob ch 38. 12. 13. 14. But ch 24. 17. The morning is to the wicked as the shadow of death Now let vs heare the holy words of Moses himselfe from whence all these things are cleared vnto vs. Question Which are they Answere 1 In the beginning saith Moses God created the heauens and the earth 2 And the earth was without forme and voyd and darknes was vpon the deepe and the spirit of God moued vpon the waters 3 Then God said let there be light and there was light 4 And God sawe the light that it was good and God seperated the light from the darknes 5. And God called the light day and the darknesse he called night so the Euening and the Morning were the first day In these words we haue the ground of your former answere and we may see the truth of it fully warranted vnto vs. And besides the holy Prophet sheweth vs how the rude lumpish and indigested matter of the earth and the huge gulfe of waters aboue the same were as it were moulded vp held together and made apt and fit to receiue that excellent forme which in the third day they were fashioned into That is how they were thus supported to wit by the holy Ghost the diuine Spirit and power of God himselfe Moreouer we haue a singular commendation of the light as of a most comfortable and commodious creature euen from the approbation of God himselfe who saw that it approued it selfe to be good according to that Eccles 11.7 Surely the light is a pleasant thing So that hereby we are admonished to be in speciall manner thankfull to God for it and that we ought to be carefull to vse it well euen as we may thereby giue the greatest glorie to God that we can walking as becommeth those whom hee hath vouchsafed to call to be the children of light and to this ende hath caused the light of his Gospell to shine forth vnto vs. Yea euen to this our God who thus at the beginning commanded the light to shine out of darknes as the Apostle Paul writeth 2. Cor 4 6. ought we to giue all the glory we can On this first day also it may appeare that the vpper Region of the aire was made apt to send forth thunderings and lightenings by the fierie brightnes of it the which as we know is a very glorious and fearefull creature of God Reade Iob chap 37.1 2 3 4 5. and chap 38.24 35. But whereas Moses telleth vs that God calleth the light day and the darknes night hee would not haue vs to thinke that hee gaue those names vnto these things but that he appointed and ordeined the things themselues to continue such and in such order as he had alreadie created and made them For so the Lords calling doth vsually note his effectuall establishing of things theÌ„selues rather then the giuing of them their names according to that of the holy Apostle Rom 4.17 God calleth those things that be not as though they were And 1. Cor 1.26 Brethren ye see your calling And our Sauiour Christ in the Gospel I came not to call the righteous but sinners to repentance Finally Moses in saying that the euening and the morning were the first day he speaketh by a double Synedoche First putting the part for the whole that is the day both for the day and also for the night and then the beginning of the day and of the night both for the whole day and also for the whole night This first day of the creation is that which since the resurrection of our Sauiour Christ is called in the holy Scriptures the Lords day to Christians euen that wherin our redemption was perfected as the 7. day which was the next day aâ—ter the creation finished was then the Lords day to all people that is a day of speciall worship to
called to minde and diligently perused againe Reade also as belonging to the Lordes couenant concerning the wilde beasts on our behalfe vpon condition that wee would faithfully beleeue and obey him Psalm 91.13 alledged not long before And Isai chap. 11.6 7 8 9. though from hence a further blessing is signified by that allusion The wolfe also shall dwell with the lamb and the leopard shal lie with the kid and the calfe and the lion and the fat beast together and a little childe shall leade them And the kow and the beare shall feede their young ones shall lie together and the lion shall eate straw like the bullocke And the sucking childe shall play vpon the hole of the aspe and the weaned childe shall put his hand vpon the cockatrice hole Then shall none hurt nor destroy in the Mountaine of my holinesse for the earth shall be full of the knowledge of the Lord as the waters that couer the Sea Reade also Marke cha 16.18 the like promise of our Sauiour Christ and the same confirmed in part by an example of Gods gratious prouidence Act. 28.3 4 5 6. The Viper was restrained from stingng of Paules hand Surely it is our owne wickednesse and not want of vigilancie or mercie in the Lord which doth as it were arme and inrage the wilde beasts against vs. For otherwise by the vertue grace of this promise of God they should be at peace yea willingly subiect vnto vs. But in so much as we rebell against God and breake our couenant with him it is iust with God that they should rebell against vs and breake that couenant which hee vpon condition of our obedience to God had by the Law of his creation made with them for vs. And so God himselfe hath threatened Leuit 26.21.22 and Deut 28. verse 26. An example whereof also wee haue seene before concerning those 42. children which two beares did teare in peeces because they mocked the Prophet Elisha Yea this iudgement doth not onely fall vpon those that are very wicked but sometime also euen vpon those that haue some desire to serue the Lord in the times of some common calamitie according to that we read Psal 79.2 The dead bodies of thy seruants haue they giuen to be meate vnto the soules of the heauen and the flesh of thy Saints to the beasts of the earth Neuertheles in such cases the Lord knoweth how eternally to saue his owne when he reiecteth the vngodly for euer And for the full clearing of the Lords gracious promise this way if wee would and could faithfully keepe couenant with him we may plentifully informe our mindes from that which he hath by his holy Prophet Moses recorded at large as well Deut chap 28. from the beginning of the chapter to the end of the 14. verse as Leuit chap 26. from the 3. verse to the 14. of the same Let vs therefore for our instruction in this point read these notable texts of holy Scripture and consider diligently of them And first of that in Leuit Question How reade you there Answere In the 26. chap of Leuiticus thus we read If yee waâ—ke in my ordinances and keepe my commandements and â—â—e them saith the Lord I will then send you raine in due season and the land shall yeeld her increase and the trees of the field shall giue their fruite c. ExplicatioÌ„ proofe This is a notable place containing as wee see in the through reading of it in our Bibles promises of all sorts spirituall and temporall for soule and body publike priuate c. And like to this is that other of Deuteronomie Let it not seeme vnnecessarie or a lost labour for vs to rehearse consider of that excellent Scripture likewise For it shall be to our further benefit as wee may well trust through the goodnes of our God I pray you therfore let vs read this also yea and if it may be commit it so to memorie that we doe neuer forget it Question How therefore doe you read Answere It is thus written Deut ch 28. from the beginning of the chapter If thou wilt obey diligently the voice of the Lord thy God and obserue and doe all his commandements which I command thee this day then the Lord thy God will set thee on high aboue all the nations of the earth And all these blessings shall come on thee and ouertake thee if thou wilt obey the voice of the Lord thy God Blessed shall thou be in the citie and blessed also in the field Blessed shall be the fruite of thy body c. ExplicatioÌ„ and proofe This place is as a second notable witnes of Gods gracious promise and of his very true purpose to exercise a most fatherly and fauourable prouidence toward all his faithfull seruants and children touching all kinde of prosperitie and blessing while they walke faithfully and dutifully before him And although peraduenture some will obiect and say that these promises are legall promises and so not of faith or belonging to the faith of the Gospell and we also doe grant it to be so according to the first vse of the Lawe which is to discouer sinne and to conuict those of extreame vanitie whosoeuer seeke to be iustified in the sight of God by the workes of the Law Neuertheles this we adde therewithall and constantly affirme that to such as haue learned to humble themselues before God in the sight of their sins and haue receiued the gift of faith to relye vpon the fatherly prouidence of God through our Lord Ie Christ they are according to an other vse of the Law of God which is to guide and incourage all true beleeuers in the right way of obedience to God our heauenly Father they are I say the same with the promises of the Gospell And accordingly they are iustly to be apprehended beleeued by faith as no vaine incouragements to godlines of life like as the Apostle Paul affirmeth 1. Tim 4.8 Godlines hath the promise of the life present and of that which is to come And according to that 2. Cor 1.20 Al the promises of God are in Christ yea and Amen Likewise according to that Psal 34.9.10 Feare the Lord yee his Saints The Comfortes for nothing wanteth to them that feare him The Lions lacke and suffer hunger but they who seeke the Lord shall want nothing that is good Read also Psal 91.14.15.16 Because he hath loued me therefore will I deliuer him I will exalt him because hee hath knowne my name c. And Psalm 121.1 2 3 4. and so forth as was alledged before It cannot be denied indeede but insomuch as the best of all faile in obedience to God according to that of the Apostle Iames In many things we sinne all and they that are strongest in faith haue their weakenes so as they haue neede to pray Lord increase our faith and further also insomuch as it is the pleasure of God vpon holy and iust
Sauiour Christ was the most righteous of all men yea euen the Sonne of God their sinne was so much the more hainous and diuellish For is it not a strange thing and euidentlie the speciall worke and instigation of the deuill working in them that of common humanitie they spare the thieues as touching any reproching of them but neither religion nor ordinarie course of iustice could restraine them from extremitie of outrage against our Sauiour For it may iustly be noted against them that they deale vniustlie in that they exceede the iudgement or sentence of Pilate who though hee condemned him to be Crucified and so to continue till he should be dead yet he did not giue any commandement that he should be thus mocked while he should abide on the Crosse Moreouer let it be obserued in generall concerning these mockings that all were not cast forth at once or at one instant but they continued thus mocking one or other of them the greatest parte of the first three howers Finallie this ready consent of all sorts in mocking and reproching our most blessed and Reuerend Sauiour euidently sheweth how apt our wicked nature is to scorne religion and godlines yea euen God and Christ himselfe the author of religion and fountaine of all godlines if wee should be left to our selues and to the power of the Diuell but a while as these people were And therefore it is that for a most necessarie admonition against this grieuous sinne it is set downe in the very forefront and enterance into the holie booke of Psalmes that hee is a blessed man whom God of his mercie deliuereth and by his grace preserueth from the seate of the scornefull Read also Acts 2.13 and chapt 13. verses 40.41 and Isai 28.22 2. Chron 30.10 and chapt 36.16 Thus much more generallie concerning the reproches done against our Sauiour hanging on the Crosse But let vs come to the consideration of the particular sortes of the scorners and of their seuerall scornings And first to beginne with those who as they were chiefe in outward power and autoritie were likewise chiefe in the sinne euen ring-leaders as wee may say or rather Lordes of the mis-rule vnto all the rest they were as the Euangelist Matthew rehearseth them of foure sorts First the chiefe Priestes euen those that by their office beeing exercised in the offering vp of all sortes of figuratiue oblations and Sacrifices to God which according to the instructions of his Ceremoniall law pointed them to Christ the true Sacrifice ought euen now beholding him to be in sacrificing of himselfe to God to haue better be thought themselues howsoeuer they had bene blinded before Secondlie the Scribes that is to say such as tooke vpon them to be interpreters of the lawe in a most Clarklie manner as a man may say Thirdlie the Elders who were men of speciall estimate among the rest of the people for wisedome and grauitie fit to be assistant with the rest in matters of gouernment and counsell Fourthlie the Pharisies who were a sect pretending a more exact course of a iust and holy life in obseruing of manie traditions which tract of time had by custome authorised among all the Iewes beside that they also boasted of a Doctorlie or Rabbinâ—call knowledge of the lawe All these ioyne all their authorities and credits together still to deface our Sauiour as if they would blot out all honourable remembrance of him among the people of God euen for euer and euer Wherin let vs behold a strange thing yea a thing altogether monstrous that all these sorts of wise and learned men should consent in most extreame folly and outrage giantlike to make warre as it were against God in turning light into darknes truth into error good into euill c. Yet so it is as wee see through the iust iudgment of God because they did not in truth seek to know the truth and to apprehend and cherish the loue of it in their hearts but onely to serue their owne turne so farre forth as might stand with their owne vaine glory and gaine according to that we reade Isaiah chap. 28.14 15 c. and ch 29 9 10 c. compared with Matt. 15.7 8 9 12 13 14. And ch 13. verse 13 14 15. And againe Iohn chap. 12.37 38 39 4â— 41. And chap. 5.44 The like heauie iudgement of God we see euidently vpon the Antichristian Rulers in the Romish Church who hauing put out their owne eyes as it were touching all sound entiâ—e truth of doctrine know nothing beside their owne deuises and blinde deuotions seruing to their prowd pompe and filthy lucre and gaine Let vs therefore take diligent heede that we take a better course that wee may be in the number of those whom God teacheth that is of such as doe vnfainedly humble our selues to learne and obey the truth from him insomuch as himselfe professeth that hee will giue wisedome to the simple and babes and hide it from such as are wise in their owne eyes according as our Lord Iesus Christ hath testified and thankfully confessed to God Matth. 11.25 and as we reade in diuers other places of holy Scripture But let vs come to the reproches and mockes of the Iewish Rulers They are three in number The first against his name or title of Iesus The second against the title King ascribed vnto him The third against the title Sonne of God All which notwithstanding they doe most truly and properly and in the highest degree belong vnto him yet doe they goe about most wickedly ignorantly and blasphemously to disgrace him in them all yea and after a sort as much as lay in them to degrade him from them all But all in vaine for as hee receiued not these honours and dignities from them or any other creature so could neither they nor any other take them away from him Contrary to all indeuours of all the wicked he remaineth the Sonne of God a King yea our King and Sauiour to be blessed and praised for euer Let vs a little consider of their blasphemous ignorance First say they He saued others Not minding to acknowledge the truth of his mighty and sauing miracles in that he deliuered all sorts of diseased and distressed poore soules but rather to traduce and weaken the credit of them as the words next following doe declare he cannot saue himselfe As though they should say Hence it appeareth how vaine all his former workes were in that if he had diuine power indeede hee would now especially declare it in his owne deliuerance from this his misery that is from this his Crosse as afterward they doe further expresse their mindes So then it is plaine that they speake here with like minde as they are recorded to haue spoken Matth. chap. 12. verses 4 c. But as touching their reason take it in the best sense that may be and it carrieth no force in it as euery meane scholler in the schoole of Christ can easily conceiue
of glorie as you haue seene me to haue gone before you What Maister among vs would take it well at his seruants hands if when wee should send him to require some debt that were due vnto vs or vpon anie other lawfull message and seruice if hee should refuse to goe vnlesse hee knewe before what successe hee should haue c Our Sauiour therefore giueth his Disciples to vnderstand that it was their parts laying aside all curious inquisition about such thinges as belonged not vnto them to bende their mindes in hope of the fulfilling of the promise of the Father to be his witnesses and to preach his Gospell in all places whether hee should disperse and send them from Ierusalem into all parts of the world both farre and neere For so our Sauiour saith Ye shall be witnesses vnto mee both in Ierusalem and in Iudea and in Samaria and vnto the vttermost part of the earth And this they must doe whatsoeuer entertainment they finde whether good or bad in all places whether so euer hee should send them Thus our Sauiour most wiselie draweth the mindes of his Disciples from their vaine speculations to minde those thinges which GOD would haue them minde And thus also wee may see to our owne notable instruction euen from this most wise and gratious instruction of our Sauiour if wee haue anie grace to see that howsoeuer our mindes would gladly bee wandering and gadding after our owne vaine imaginations yet it is necessarie for vs that wee should be earnestly rebuked and called home from such conceites to the word of God and to the care of the duties which he requireth at our hands Yea we may see it is most profitable that the same word of God I meane the same instructions of the word should be often inculcated vnto vs to the end all other strange conceites though neuer so pleasing might be vtterlie chased away The last speech of our Sauiour as was answered was his wordes vttered in blessing of his Apostles For when it is saide that hee lifted vp his hands and blessed them wee must not thinke that it was a dumbe blessing in gesture or in signe and ceremonie onely but with word of mouth also And this as was also answered before was that holie farewell which our Sauiour gaue to his Apostles when hee left them and ascended vp into heauen For the better vnderstanding of which his farewell wee may not vnprofitably call to minde that the word of blessing is taken sundrie waies in the holy Scriptures according vnto the sundrie kindes of persons who are saide either to blesse or to be blessed For not onely is God saide to blesse men but men also are saide to blesse God and one man to blesse and to bee blessed of another Superiours are saide to blesse inferiours and inferiours their Superiours and more vsually one familiar friend and neighbour another but not in the same sense or manner as wee will now briefly consider When one familiar friend and neighbour is saide to blesse an other in an vsuall and as wee may say a salutatorie or a greeting manner ac-according to that Gen 24 31. Come in thou blessed of the Lord And Ruth 2.4 Boaz saith to his Reapers The Lord be with you and they saide to him the Lord blesse thee Reade also Psalm 129.8 In such vse of this word To blesse is no more then a mutuall testimonie of loue by wishing well one to an other When inferiours are saide to blesse superiours whether it be that children are saide to blesse their naturall parents or subiects their ciuill Prince and Magistrate or people their spirituall Pastors and Teachers the word blessing is to bee vnderstood as noting a more dutifull affection in wishing and praying all good vnto them with an honourable and thankefull regard of those speciall blessings which God hath and doth vouchsafe vnto vs by them as by his blessed instruments appointed thereunto Thus the people blessed King Salomon as a figure of Christ their King 1. King 8.66 according also to that Psam 20 1 2 3 4 5. and Psalm 21 6. Thou hast set him as blessing for euer And Psalm 72 17. where likewise there is a propheticall reference to our Sauiour Christ All Nations shall blesse him and be blessed in him And thus congregations may and ought to blesse their Pastors and Teachers and children their parents that is to say they both may and also ought to pray for them that God would blesse and prosper them according to that Colos 4.3 Praying also for vs c. And 2. Thes 3 1 2. and Heb 13.18 And in this respect doth Dauid as one succoured against temptations by Abigaill though a woman as a prophetisse of God sent vnto him blesse her and God for her and her counsell most hartily 1. Sam 25. 32.33 But when Superiours doe blesse their inferious whether Princes or naturall Parents when as they doe it in faith or by propheticall instinct they doe not onely pray for blessing but also pronounce and assure blessing from God to such both children and subiects as shall walke in the waies of God and beleeue the promises which hee hath made according to that Ephesians chapter 6. verse 2. And thus Isaak blessed his sonne Iaakob Genesis chapter 27. verses 25 26 27 28 29. and verses 33 34 35. And thus Iaakob blessed the two sonnes of Ioseph Manasset and Ephraim chap. 48. verses 8 9 c. 20 21 22. And all his owne sonnes the principall Fathers of the twelue Tribes chapter 49.1 c. verse 28. And Moses Deuteronomy chapter 33.1 c. And King Salomon his subiects 1. Kings 8.14 And King Hezekiah 31.8 The same is to be said concerning Ministers of the word in the ordinary course of their ministerie According to that Numbers chapter 6. verses 22 23 c. Thus shall yee blesse the children of Israel and say vnto them The Lord blesse thee c. And Deuteronomy 10. v. 8. The Lord seperated them to blesse in his name And 2. Chronicles chapter 30. verse 27. The Priestes and the Leuites arose and blessed the people c. And Psalme 118.26 Blessed be hee that commeth in the name of the Lord wee haue blessed you out of the house of the Lord. Reade also Psal 128. Neither is there any doubt but the blessing of the ministers of the Gospel is as effectuall as euer was the blessing of the ministers of the Law according to that promise of our Sauiour Matth. 16.19 and chap. 18.18 and Iohn 20.23 Reade also Cor. 1. chap. 16.23 24. and Epistle 2. chap. 13. verse 13. yea so that this grace was not committed to the Apostles that it should die with them but that they should be the Ministers of Christ to deriue it to the Church of God in the successiue hand of all faithfull Ministers of the Gospel to the end of the world And therefore all ought in speciall manner to regard the blessings of the Ministers of the word
the proofe of the second point that all religious worship both inward and outward is due to our Sauiour sitting at the right hand of God Which that it is so it may be euident vnto vs from that which we reade Philip. 2.9 10 11. where after that the Apostle hath made a notable description of his exceeding great humiliation hee inferreth this vpon it saying Wherefore also God hath highly exalted him and giuen him a name aboue euery name That at the name of Iesus euery knee should bow both of things in heauen and of things on earth and of things vnder the earth And that euery tongue should confesse that Iesus Christ is the Lord vnto the glory of God the Father Reade aâ—so 1. Tim. â— 21 I charge thee saith the Apostle to Timothie an Euangelist before God and the Lord Iesus Christ and the elect Angells that thou obserue these things without preferring one to another and doe nothing partially He speaketh of such things as doe nearely concerne the diuine worshippe and seruice of God and our Sauiour Christ and the reuerend ordering and performing the duties thereof And againe 2. Epist 4.1 I charge thee therefore before God and before the Lord Iesus Christ c. Reade also Heb. 12.28 29. Wherefore saith the Apostle seeing we receiue a kingdome he speaketh of the kingdome of our Lord Iesus Christ now established from heauen which cannot be shaken let vs haue grace whereby we may so serue God that wee may please him with reuerence and feare For euen our God is a consuming fire And so it is said of our Sauiour Christ that hee shall come at the last day with flaming fire rendering vengeance to them that doe not know God and which doe not obey the Gospel of our Lord Iesus Christ c. To this purpose therefore the propheticall exhortation of the 2. Psal ought to take place among vs yea among the Princes of the earth as wee reade verse 10 c. where after that the Prophet hath shewed how fearefully our Sauiour shall proceede against his enemies yea euen here in this worlde hee earnestly admonisheth and exhorteth those that bee corrigible euen so manie as appertaine to the Lorde that they would bee wise in time and so preuent the perill Be wise now therefore O yee Kings saith he be yee learned O yee Iudges of the earth Serue the Lord in feare and reioyce in trembling Kisse the Sonne that is in all honourable sort declare your selues to be his willing and professed subiectes lest hee be angrie and yee perish in the way to wit before you bring your owne deuises to passe which surely hee will frustrate aboue that you can be aware when his wrath shall sodenly burne or as they translate and as the wordes will well signifie burne neuer so little to shewe the fearefulnesse of his wrath And then hee concludeth the Psalme with this excellent sentence Blessed are all that trust in him The last place which I will alledge to this purpose is Psal 110. verse 3. where the same holy Prophet euen the princely Prophet Dauid deriueth this as an effect from the sitting of our Sauiour in his kingly glory and souerainge power at the right hand of God that his people should bee such as will through the mightie power of his word and by grace of his holy Spirit in the daies of his Gospel stocke in companies and that also with great cheerefulnesse to yeelde all spirituall worshippe and seruice to our God in the name of Iesus Christ our Lord. The Lord saith King Dauid shall send the rodde of thy power that is the scepter of his word and Gospel out of Zion saying Be thou ruler in the middest of thine enemies Thy people shall come to offer willingly in the time of the assembling of thine armie to wit to defend thy Gospel by the sword against the violent aduersaries thereof according to that Psalme 47. verse 9. or rather when they shall come by troopes vnto the places of thy spirituall worshippe to learne to fight thy spirituall battells against their spirituall enemies the worlde the flesh and the Diuell by an allusion to the holy custome of the Iewes resorting by companies to the Temple of the Lord at the solemne feastes of the Lawe according to that Psalme 42. verse 4. and Psalme 84 verse 7. For so the wordes seeme to follow aptly thus in the seemely places of thy holinesse yea euen from the wombe that is so soone as they shall bee spiritually regâ—nerated vnto thee as it were betimes in the morning or at the peepe of the day that is most diligently shall the dew of thy youth that is thy newe borne babes very copiously according to the falling of the dew vpon the earth like to that phrase of speech 2. Sam. 17.12 vsed in that sense though then by Ahitophel to a wicked purpose shall present themselues vnto thee The reason whereof followeth answer rable to that which went before The Lord hath sworne and will not repent Thou art a Priest for euer after the order of Melchisedech And thus wee see that from this Article concerning our Sauiours royall aduancement to bee the onely spirituall King and Prince of his Church that is of all the Saintes of God that all holy and religious worship is due vnto him Now thirdly that all submission and obedience is for his sake and according to this word to be yeelded to all ciuill Magistrates and t all ecclesiasticall Church gouernour as it is euident Rom. 13.1 c. Let euery soule be subiect to the higher powers c. And Matth. 18.15 and verses 18 19. Verily saith our Sauiour I say vnto you Whatsoeuer ye shall binde on earth shall be bound in heauen c. Where out of all question he had respect of that heauenly soueraigntie which he hath now at the right hand of God And fourthly touching generall obedience in the common actions and conuersation of our liues reade Colos 3.1 c. If then yee be risen with Christ saith the Apostle seeke those things which are aboue where Christ sitteth at the right hand of God Set your affections on things which are aboue and not on things which are on the earth For ye are dead your life is hidden with Christ in God When Christ who is our life shal appeare then shal ye also appeare with him in glory Mortifie therfore your meÌ„bers which are on the earth fornication vncleannes c. And 1. Thes 4.1 2. And furthermore saith the Apostle we beseech ye brethren exhort ye in the Lord Iesus that ye increase more more as yee haue receiued of vs how yee ought to walke and to please God For yee know what commandements we gaue you by the Lord Iesus For this is the will of God euen your sanctification and that ye should abstaine from fornication c. If we shall doe thus yea constantly to the end and not be turned away by any afflictions then behold
doues which take their flight to the holes of the rockes c as being pursued persecuted of the wicked who are fallen away from the true worshippe of God to a false and superstitious religion Whence it is that we doe necessarily affirme that the Church which is visible in the parts thereof is either true or false chaste or adulterous c. And that in the true Church some are true and kindly children and that other be hypocrites or false brethren For they that are borne after the flesh as the Apostle teacheth will persecute them that are borne after the spirit as Ishmael did Isaak euen in Abrahams house Gal. 4.29 30. And many are called but few chosen as our Sauiour himselfe affirmeth Matth. 22.14 Of the true and elect Church of God our Sauiour Christ as was touched before is the onely and alone inuisible and mysticall head giuing the life and power of true faith and godlinesse to it through his Spirit And therefore the true Church considered in her members hath sometime her honourable denomination euen from the name of Christ himselfe according as in our present text 1. Cor. chap. 12. verse 12. St. Paul saith that the naturall body resembleth Christ that is to say Christ himselfe mystically considered with his Church which is therfore called the fulnesse of him that filleth all in al things as was said before Ephes 1.22 23. Read also Acts. 9.4 where our Sauiour Christ professeth himselfe to be persecuted when they are persecuted which doe truly professe his name As for the ciuill Magistrate yea euen the King though he be called the head of the people kingdom where he beareth dominion yet is he but a member though indeed a chiefe principall member of the Church of our Lord Iesus Christ So that when the name of head is attributed to the King as we reade 1. Sam. 15. verse 17. and 2. Chron. 20.27 and Psal 110.6 it is to be vnderstoode metaphorically and not mystically and spiritually For thus to be the head of the Church both generally and in the seuerall parts it is onely belonging to our Sauiour Christ who will not giue this his glorie to any other Neither in deede can any beside himselfe performe the office and vertue of a head to the soules of the people and Church of God as may further appeare by that subiection which is required of all Kings and Rulers in the Church and to the Church in respect of Christ Psal 2.10.11.12 and Isaiah chapt 49.23 Now of the false visible Church which falsely nameth it selfe the catholike Church Antichrist is the head so acknowledged of all those that receiue the marke of the Beast as the holie scriptures doe speake that is hee is the head of so many as doe willingly submit themselues to his Antichristian doctrine and gouernement seeking spirituall life and direction with all temporall peace and safetie from him Reuel 13.11 c. And ch 17 This Antichrist the great false head of of the false catholike Church is hee that presumptuously peruerteth the true doctrine of our Sauiour Christes most holie and high office through his erroneous and heretical tyrannous and hypocriticall assertions practises and deuises For he is idolatrous in his worship superstitious in his ceremonies and prowd and tyrannicall in all his gouernement imitating or rather exceeding here in the west Church with vs the princely state and pompe of the Romane Empire which at the first was verie cruell against the Church of Christ and therefore called the first beast Reuel 13.1 c. For wheras the Romane Empire was at the first breaking forth of the Gospell notorious for putting of our Sauiour Christ the Lord of life and glorie to death and afterward for murthering of many thousands of faithful Christians both in the East and West Church the Pope of Rome called the second beast hauing craftily gotten the power of the first beast hath himselfe bene more notorious for crueltie and pride here in the west then euer the other was either in the East or West Wherevpon most iustly haue wee with the true Churches of of our Sauiour Christ and with all true Christians withdrawne and seperated our selâ—es from his most hereticall and tyrannous vsurpation Hereticall I say again t our Sauiour Christ in respect of the truth of his doctrine and tyrannous also against the gracious equitie of his spirituall regencie and gouernment Yea and beside these presumptuous also and traiterous against the iust right and authoritie of ciuill Kings and Princes touching the soueraigntie of their ciuill policie and gouernment for Christ and his Gospell And therefore also according to our most boundeÌ„ dutie vnder our Sauiour Christ we froÌ„ the first shaking off of the popish yoke of bondage haue laboured with our onely soueriegne and supreme Gouernours next vnder our Lord Iesus Christ as other Churches haue done with theirs for the correction and restoring both of doctrine and discipline from all Popish corruption and abuse to the sinceritie and truth of the word and Gospel of God and according as the right ancient and apostolike Christians haue vniuersally acknowledged obeied it eueÌ„ froÌ„ the first publishing of the Gospell so farre as they could attaine and retaine it vntil this Antichrist as a great fals Prophet as a most ambitious high Priest and as a most vsurping king had subtilly deceiued and tyrannically oppressed the world Such is the doctrine of the true Church of God concerning the vniuersalitie of it or in that it is as we vse to speak catholike so neare as God vouchsafed vs grace to collect it from the ground proportion of our text of Scripture propounded to that purpose and therewithall also according to all other testimonies of holy Scripture which giue their further light to the same But as touching the other title of the same Church of God Question Why is it called holy Answer Because it is sanctified and set a part by the holy Ghost according to the will of God the Father and of our Lord Iesus Christ that all the members thereof being so sanctified vnto God both in their bodies soules and Spirits should carefully minde holines and indeuour to leade a holy life in obedience to all the holy lawes and commandements of God according to the faith of the Gospell all the daies of our liues contrary to that prophane and vngodly disposition and practise of the children of this world Explication and proofe This in deede is the nature of holy thinges that they should altogether differ in vse from thinges common and prophane yea and in inward truth from all thinges that haue onely an outward shewe of holines and religion This holines touching both the fountaine and also the full perfection of it is onely in our one onely Lord God the Father Iohn 17. verse 11. In the Sonne Act. 4.27 In the holy Ghost Iohn 14.26 According to that threefold acclamation of the Angels Isai 6.3 Holy holy holy
is no saluation it is the dutie of euerie one that belongeth to God to forsake himselfe and all wicked assemblies and to ioyne himselfe vnto it by imbracing the same faith and liuing in obedience to the same word and Gospel of God our Sauiour Christ with a godly care of preseruing the holy vnitie and peace thereof And to this ende it is furthermore the dutie of euery true member of the Church to associate and ioyne himselfe to some particular Church or congregation of the people of God and therein to continue and abide It is likewise the dutie of all particular and visible Churches as well as of the whole Church generally faithfully to imbrace testifie and vphold the truth of God committed to the custodie of it Finally wee doe all stand bound alwaies to inlarge our hearts to blesse and praise the Lord for the largenes of his mercie thus vniuersally extended to all estates and degrees of people in euery nation and that also to euery generation since the beginning of the world but specially in these our dayes and since the time of the more full reuelation of the Gospel ExplicatioÌ„ proofe All these duties doe belong to this comfort by very good right and with good warrant from the word of God and as the matter speaketh very plainly to euery reasonable man euen of it selfe But let vs see something for the better confirmation of them vnto vs. And first touching the first branch of the answer we may well take one speciall proofe from the wordes of our Sauiour who is the onely head of this one Church Mat 16.24 If any man will followe me let him forsake himselfe and take vp his crosse and follow me Likewise Luk 9 23. Here is a plaine proofe that we must forsake our selues And herewithall very fitly are wee admonished that seeing we are to ioyne our selues to the militant Church here on earth that therefore also we must purposedly dispose of our selues to beare our part in the coÌ„mon afflictions thereof In which respect as likewise to shewe that we must forsake the societie of Idolaters and profane persons the example of Moses is very notable Heb 11.24 25.26 Read also Psal 26 v. 4.5 But we haue an expresse commandement confirmed by many holy reasons and perswasions 2. Cor. 6.14 15 16 17 18. Be not vnequally yoked with infidels c saith the Apostle come out from among them and seperate your selues saith the Lord himselfe Read also Reuel 14 6 7 8 9 10 11 And ch 18 4 5 6 7 8. The reason is for that no vncleane thing nor whatsoeuer worketh abomination or lyes shal enter into the kingdome of heauen but they which are written in the Lambes booke of life cha 21.27 Verily as there was no saluation in the dayes of Noah out of the Arke so is there at no time any saluation to those that are out of the Church of God Wherefore touching the second branch of the answer that it is our dutie to ioine our selues to the Church in the outward societie of it that is in the exercises of the true worship of God for the confirmation of faith c. it is that which our Sauiour Christ directeth his spouse to doe she being desirous to be guided by him Song of Songs ch 1. v. 6 7. And it may wel be hence obserued in that it is said The Lord added to the Church from day to day such as should be saued Read also Heb 10 25 ver 29. where the Apostle sheweth that there is danger of perdition to euery one that shall withdrawe himselfe after that hee hath once entered this holy fellowship For the third dutie of the whole Church and of all particular assemblies or congregations which is that they ought to be faithfvll vpholders and keepers and as it were pillars of the truth of God read Deut 31.9.10 11.12.13 The law was committed io the custodie of the Priests the Sonnes of Leui for the common benefite of the people of Israel that they might by theÌ„ heare learne feare the Lord God keepe obserue all the words of his lawe And in this very respect the Church of God is called the pillar and ground of truth 1. Tim 3 15. as we haue seene before And now that according to the last branch wee ought alwaies most instantly praise the Lord for the largenes of his grace mercy toward the infinite thousands of the lost posteritie of Adam the heauenly vision of Iohn may teach vs Reuel ch 5 v. 8.9.10 c. Whervnto also let vs ad this that much lesse ought we to repine or grudge at the receiuing of any the poorest or most sinfull to mercie but contrariwise to be so much the more yea more and more thankfull by how much God doth more plentifully magnifie the riches of his free mercie not onely toward our selues but also toward euery other and therefore to embrace them as brethren and to reioyce in them and for them to the great praise of our most gracious and mercifull God Such are the duties arising from the comfort of faith in regard of the vniuersalitie of the catholike church of God It followeth that we inquire into the duties of euery one in respect of the holiâ—es of it Question Which ought they to be Answer It is the dutie of euery member or particular person in the Church of God first to apprehend by faith the perfect holines of our Sauiour Christ who alone is the onely full fountaine thereof Secondly to seeke to be partakers of some portion of the ouer-flowings of this fulnes And thirdly to seeke to further and increase holines both in our selues and also in as many other as possibly we may ExplicatioÌ„ and proofe Seeing God hath made our Sauiour to be perfect sanctification and holines vnto vs 1. Cor 1 30. Colos 1 22 it were extreme folie not to lay hold on him most gratefully in this behalfe Yea and if we shuld not as it were open our mouthes wide to receiue of his fulnes a meet portion of his aboundant grace answerable to that Ioh. 1 15.16 And ch 7 ver 37.38.39 Read also ch 13.8.9 If I wash thee not saith our Sauiour to Peter thou shalt haue no part with me And the same is affirmed generally Heb 12.14 Without holines shall no man see the Lord. And 2. Cor 5.17 If any man be in Christ let him be a newe creature Olde things are passed away behold all things are become newe And besides how vnseemely yea how absurd a thing were it that any polluted and defiled member should be ioined to a most pure head and to the rest of the beautifull members thereof This must needes be a dishonour and an vtter disgracing to the whole body It were as if a man should goe about to make the glorious church of our Sauiour Christ like to that deformed image which Nebuchadnezzar sawe in his dreame the which hauing the head of
respects And the rather also because the couenant of this forgiuenes of sinnes is an euerlasting couenant Ier 32 40 41. Which he hath confirmed by oath and sealed with the blood of his Sonne the which is therefore called the blood of the euerlasting couenant Heb 9.22.26 ch 13 verse 20. Of the which blood it is further said in this respect that it speaketh better things then the blood of Abel which cried for vengeance against Caine ch 12.24 Gen 4 10. Thus we see touching the first part of the vse of this Article that the cōfort of it is exceeding great to all true beleeuers euen to so many as haue grace to lay hold of this great mercy of God to the assuring of themselues of the forgiuenes of their sinnes NOw let vs come to the second part of the vse of it which concerneth the obedience of faith Question Which therefore are the duties which the comfort of faith in the forgiuenes of sinnes challengeth at the hands of all those to whom they are forgiuen They are these which followe Answer First an humble acknowledgement of our selues to be grieuous sinners ioyned with godly sorrowe for them and earnest praier for the forgiuenes of them all Secondly most earnest and heartie thankefulnes to God for his so infinite and vnspeakable mercie as sheweth it selfe most clearly in the forgiuenes of our most hainous and infinite sinnes Thirdly exceeding loue toward the Lord God our heauenly Father according to the greatnes of his mercy by how many the more and the greater sinnes he doth forgiue vs. Fourthly a reuerend care not to offend him any more as heretofore we haue done yea rather a most earnest studie and desire to please him better in all things then yet we haue done Fiftly a ready and tender affection of mercifulnes to forgiue one another euen as God our heauenly Father in and for our Sauiours sake hath forgiuen vs. Finally earnest resistance of all feares and doubts touching Gods faithfulnes in forgiuing the sinnes of our selues or of any other that doe walke in these duties Explicatiō proofe Concerning the first branch of this answer to wit our acknowledging of our selues to be grieuous sinners that it ought to be so the truth of the assertion it self that we are so may be a sufficient warrant vnto vs. For the proofe of which assertiō that we are grieuous sinners read 1. Kings 8 46. Eccl 7.22 There is no man that sinneth not No not the regenerate as their own cōfessiōs plainly shew Paule Rom 7.14 c. Iames ch 3 2. Iohn 1. Ep ch 1.8.9.10 Read also Psal 19.12 and 130.3 Prouerbs ch 20.9 And though there are degrees of sinners as well as of sins yet euery one for his own part ought to account himselfe among the chiefe as Paule did 1. Tim 1. Daniel ch 9. Yea and though it were so that a man did not know any thing of speciall offence by himselfe yet seeing our Sauiour who knoweth vs all better then wee doe our selues teacheth vs all to pray for forgiuenes it ought to be a sufficient proofe vnto vs that we are great sinners and that we doe stand in great need of forgiuenes Neither is it in vaine as was touched before that this Article of the forgiuenes of sins is lincked with that other of the cōmuniō of Saints insomuch as not onely in most holy things but also in our most holy assembling of our selues and accompanying together we doe many waies offend And that not at our owne Tables alone which made holy Iob to feare his children so much as hee did and to be so carefull as he was to sanctifie them by holy exercises of religion while they feasted one another lest they should forget themselues and speake any thing to the dishonour of the name of God cha 1 5 but also euen in the Lords house and at his most holy Table Which was the cause why God did appoint Aaron in the time of the lawe to sacrifice for the iniquitie euen of the holy offerings of the children of Israel Exod 28.38 and why wee are so earnestly admonished to examine our selues when wee come to the Table of the Lord c. Wherefore let vs alwaies and in all things well remember that we are sinners and that God could easily lay greater sinnes to our charge then we are ware of and accordingly let vs without all hypocrisie acknowledge in his sight that wee are more grieuous and miserable sinners then we are priuy vnto Let vs I say do it without hypocrisie for else we should euen herein make our selues more abominable sinners then in any thing beside Luke 16 15. Mat 23. Neither could the Article of forgiuenes of sinnes be any Article of faith at all vnto vs for our comfort vnlesse we doe acknowledge our selues to be sinners and vnlesse we see iust cause why wee should be sorie for them and pray earnestly alwaies for the forgiuenes of them according to the instruction of our Sauiour Mat 6 12. and according to the example and instruction of the Prophet Dauid Ps 32 5 6. and Ps 25 7. and Ps 51. But here an obiection may be made how it may stand with faith to pray still for foriguenes of sinnes seeing it is an Article of faith to beleeue that they are forgiuen at the least those sinnes which haue already beene committed and for the forgiuenes whereof faithfull praier hath beene already made Question What is to be said to this Answer First this Article of the forgiuenes of sinnes presupposeth true repentance to be in euery one that hath any true faith to beleeue that his sinnes are forgiuen Neither can it stand with any reason that faith should disanull or any way preiudice prayer which God hath appointed to be the onely subordinate messenger and Spokes-man as it were of faith for the intreatie of the forgiuenes of sinnes through the mediation of our Sauiour Christ Secondly no man doth so firmely beleeue the forgiuenes of former sinnes by former praiers but by the renewing of his praiers for the forgiuenes of the same he may bee better assured against all temptations of feares and doubtings that they are verily forgiuen vnto him Thirdly faith by exercising of it selfe in prayer to the further strengthening of it selfe touching the forgiuenes of old sins it doth therewithall make it selfe both more watchfull against new sinnes that they be not wilfully committed and also more comfortable in the assurance of the forgiuenes of those our sinnes of infirmitie and weakenes which we cease not to commit day after day Finally God doth at once and for euer after forgiue all the sinnes of true beleeuers but yet vpon this condition that they continue in prayer for the forgiuenes of them and for daily profiting in godly sorow and repentance for the same so long as they haue a day yea an houre to liue in this sinfull world Explication and proofe It is very true For these are
deferre their Baptisme till they should bee going out of this life Finally Maister Francis Iunius so interpreteth these wordes as if huper vsually and rightly turned super should neuertheles according to the vse of the same both greeke and latine preposition in greeke and latine writers be taken here for praeter besides or in the signification of insuper moreouer as noting the continuance of the Sacrament of Baptisme in the church of God by a constant course for the comfort of the liuing still like as it was found to be of comfortable vse to those then dead so long as they were aliue As though the wordes of the Apostle were to be read thus Else what do they that are baptized still or moreouer and beside those that are already dead because otherwise it might be inferred that vnlesse the dead should rise againe neither haue the dead any fruite of baptisme abiding them to wit in respecct of their bodies and so shall bee disappointed of that which they looked for by faith neither haue the liuing any reason at the least in respect of the body why it should be continued among them And this indeed may the doubling of the question by the Apostle import Else what shall they doe who are baptized to wit such as are alreadie dead And againe why are they namely they who are liuing yet baptized But howsoeuer it be all must come to this issue that they who denie the resurrection of the body doe frustrate the vse of the Sacrament of baptisme at the least in one speciall part of it Thus much concerning the fourth reason for the right vnderstanding whereof we haue cause as we see to pray to God for his holy Spirit of iudgement and discretion The fift reason is now to be considered of vs. It followeth in the 30 verse Question Which is that Answer The Apostles wordes are these 30. Why are we also in ieoperdie euery houre Evplicatiō In these wordes the holy Apostle reasoneth from that speciall worke of the grace of God in the hearts of his children and namely of the Preachers of the Gospell in those dayes whereby they were made most willing and couragious to expose and lay open their bodies and naturall liues to all necessarie dangers as they that made no reckoning of them for the Gospels sake hauing an assured hope of a better resurrection after the example of the more ancient Martyrs of whom wee reade honourable mention to bee made Heb 11.35 The which reason the same our Apostle illustrateth from his owne example in that hee was most prodigall of his life as one may say in the cause of the Gospell as it followeth in the 31. verse and in the former part of the 32. Answer Which are his wordes Question 31. By our reioycing saith Saint Paule which I haue in Christ Iesus our Lord I dye daily 32. If I haue fought with beastes at Ephesus after the manner of men what doth it aduantage me Explicatiō The meaning of Saint Paule is to protest with great earnestnes in manner of taking an othe or rather by an attestation and calling of the Corinthians themselues to witnes that he for his part for the comfortable hopes sake of a better life and euen for the comforts sake of the resurrection of the body through faith in Iesus Christ whom he calleth the reioycing both of himselfe and of them did as they might well perceiue carrie his life continually as it were in his hand for the testimonie of the truth According to that which he writeth also 2. Cor 11.13 that he had beene oftentimes neare to death for it yea and that by all sorts of perills and dangers as we read in the 26 verse But here as wee see he giueth one speciall instance among the rest which could not but be famously knowne vnto them in that hee refused not to put himselfe in danger to haue his body most cruelly torne in peeces and deuoured by wilde beastes at Ephesus For to this punishment it seemeth that he was there condemned for our Sauiours sake and his Gospell and should haue beene so destroied had not the Lord strengthened him to ouercome the wilde beastes in fighting with them and so to escape the danger according to the lawe of victorie in that the Ephesians their inhumane and barbarous custome which they had to condemne men to that sauage fight to make themselues sport in the beholding of it Now therefore saith the Apostle in this respect what profite could I haue looked to haue come vnto me by this my dangerous aduenture had not the hope of the resurrection animated me against the naturall feare and terrour concerning the spoile of my body The holy Apostle no doubt considered thus with himselfe that if hee had made that aduenture in carnall respectes and dyed in the combate his death had beene wofull or if he should haue escaped as by the mightie and powerfull mercy of God hee did yet should the glorie of his manhood be a meere vaine thing when it should be saide Paule plaide the man so that he ouercame wilde beastes at Ephesus c. And thus we may plainly perceiue that the holy Apostle doth make the beliefe of the resurrection of the body the ground of all comfort as touching the sufferings of the body Neither indeed is there any iust cause why wee should make any doubt but that as the body beareth a great part in that fight of all afflictions for all buffetings scourges imprisonments rackings c. doe befall it so God will giue it a great part of that blessed reward which he hath promised to giue vnto those that shall suffer any such things in their bodies for his truthes sake Now the sixt reason which is the last of those which the Apostle Paule vseth to proue the resurrection of the body it is yet behind Question Which is that Answer It is contained in these wordes 32. If the dead be not raised vp let vs eate and drinke for to morrowe wee shall dye Explicatiō This last reason taketh his strength from another great absurditie which followeth vpon the deniall of the resurrection of the body euen this so great an absurditie that the vngodly speech and practise of Epicures and Bellie-Gods as wee call them should cleane contrarie to the rule of Gods blessed word and practise of his holy religion haue at the least some colour and shewe of reason in that they say Let vs eate and drinke for to morrowe weee shall dye Wherefore seeing this so absurd and godlesse an opinion speech and practise is to be vtterly condemned of all men like as God himselfe most seuerely condemneth it as we reade Isai 22. verses 13.14 it followeth that euen for the same cause also that opinion or doctrine whatsoeuer which would giue incouragement licence to so great prophanenes is with like detestation to be condemned of all true Christians And of that sort is the deniall of the
good dutie that any of vs should content our selues to know God onely farre off and aloofe as we may say as the manner of the most is but it is our dutie most carefully to prepare our selues to draw neare to him in the reuerend feare of his most gratious Maiestie Wee must grow from faith to faith as it were from one age of Christianitie to another from childehoode to mans estate c. We must serue God both outwardly and inwardly with body and with soule euen from the most secret and hidden power and inclination thereof These are briefly the excellent instructions contained in these holy Scriptures In the vrging whereof I was and now am still the more earnest because whereas euery one seemeth to lay readie hold on this that God is good and that he is a mercifull God as he is indeede very few make conscience to reason from his mercies to prouoke themselues thereby to be more carefull to serue and obey him Yea so much the rather haue I beene the more earnest as my dutie bindeth me because the most part of people doe most vndutifully and vngratiously abuse all the goodnesse and mercies of God to imbolden themselues to securitie yea to a greater licentiousnesse in their sinnes which no doubt is a most grieuous and horrible sinne in the sight of GOD and cannot but verie fearefully indanger all such gracelesse persons to the most heauie wrath of God Question NOw therefore in the last place What proofe haue you for the danger of generall vnbeliefe Answer and disobedience to the Gospel In the 2. chapter of the Epistle to the Hebrewes verses 1 2 3 4. thus writeth the Apostle 1 Wherefore we ought diligently to giue heede to the things which we haue heard lest at any time we should let them slip 2 For if the word spoken by Angels was stedfast and euery transgression and disobedience receiued a iust recompence of reward 3 How shall we escape if we neglect so great saluation which at the first beganne to be preached by the Lord and afterward was confirmed to vs by them that heard him 4 God bearing witnesse therevnto both with signes and wonders and with diuers miracles and gifts of the holy Ghost according to his owne wil. Explicatiō Here we haue a three fold comparison One betwixt the Law and the Gospel Another betwixt the chiefe instruments which God vsed to publish his law to wit his holy Angells and the chiefe publisher of the Gospel that is the Sonne of God himselfe of infinite excellency and authority aboue all Angells The third betwixt the contrary vses and ends of the one and of the other The law by reason of sinne armeth the curse through the righteous iudgment of God but the Gospel offereth saluation to all true beleeuers through the free grace and mercy of God All of these comparisons agree in this generally to declare the exceeding great danger of not beleeuing of not obeying the Gospel insomuch as the mercy of God most gratiously and most honourably offered thereby euen to the eternall saluation of all such as will thankfully receiue it is most wretchedly despised and reiected through vnbeliefe We know also what our Sauiour the Son of God himselfe hath most fearefully pronounced Matth chap. 11.20 21 c namely that it shall be easier for the Citizens of Tyrus and Sidon and for them of the land of Sodome in the day of iudgement then for such as neglect his Gospel ratified and confirmed by so many miracles as he wrought to the same end Reade also Heb. chap. 10.26 c. and chap. 12.18 c. 29. the like amplification of the greatnesse of this sinne agreeable to the former testimonie and declaration in the second chapter It is a most fearefull saying which we reade 2. Thes 1.7 8 9 10. where the Apostle affirmeth that The Lord Iesus shall shew himselfe from heauen with his mightie Angels in flaming fire rendering vengeance vnto them that doe not know God and which obey not vnto the Gospel of our Lord Iesus Christ Who shall be punished with euerlasting perd tion from the presence of the Lord and from the glory of his power When he shall come to be glorified in his Saints and to be made maruelous in all them that beleeue Likewise in the first Epistle of Peter chap. 4. verses 17 18. The time is come saith the Apostle that iudgement must begin at the house of God If it first beginne at vs what shall be the end of them which obey not the Gospel of God And if the righteous be scarcely saued where shal the vngodly and the sinner appeare The greatnesse and consequently the danger of the sinne of vnbeliefe is notably expressed by the Apostle Iohn in his first Epistle chap. 5. verse 10. in that hee saith that it is euen as much as if one should goe about to make God a lyar which is most horrible once to thinke Reade also 2. Epist verses 8 9. Looke to your selues saith he to that elect Ladie to whom he writeth and to her children that wee loose not the things which wee haue done but that wee may receiue a ful reward Whosoeuer transgresseth and abideth not in the doctrine of Christ hath not God But contrariwise as it followeth in the same verse hee that continueth in the doctrine of Christ he hath both the Father and the Sonne If ye beleeue not saith the Prophet Isaiah chap. 7.9 ye shal not be established It is a generall sentence to shew that the minde of man is alwaies vncertaine and restlesse further then it is setled by faith to repose it selfe wholly in the liuing God Finally for the danger of vnbeliefe and disobedience to the Gospel reade the fearefull but most true doctrine of our Sauiour Christ Iohn 3. verses 18 19.20 21. He that beleeueth in the Sonne shall not be condemned but he that beleeueth not is condemned alreadie because he beleeueth not in the name of the onely begotten Sonne of God And this is the condemnation that light is come into the world and men loued darkenesse rather then light because their deedes were euill For euery man that doth euil hateth the light neither commeth he to the light lest his deeds should be reproued But he that doth truth commeth to the light that his deeds might be made manifest that they are wrought according to God And againe verse 36. He that beleeueth in the Sonne saith Iohn the Baptist hath euerlasting life and he that obeyeth not the Sonne shal not see life but the wrath of God abideth on him Thus we see the exceeding great danger of vnbeliefe and disobedience to the Gospel plentifully confirmed vnto vs. God of his infinite mercy giue vs grace to make our best vse and profite by the gratious admonitions and warnings which are giuen vs against the same NOw for a generall conclusion of the whole doctrine of our christian beliefe one thing yet further I desire to deliuer and
in such places where the faithfull and diligent preaching of Gods word the chiefe preseruatiue against this leauen of false doctrine is most wanting So that for some supplie of so great a defect what may wee thinke to be accounted of the bookes of one impression though of more then a thousand yea though the same booke should be imprinted thousand after thousand manie a time But to this it may be saide that not manie thousands among many millions of people are so well minded as to be studious in reading of good and godlie bookes And in verie deede it cannot bee denyed but that it is too true Neuerthelesse this wee may as truely answere that God hath his thousands and seuen thousands in his Israel better minded then anie one or manie of vs are priuie vnto Now therefore good Christian brethren what remaineth but onely this that we be wise and carefull to vse all such good helpes as God vouchsafeth to best 〈◊〉 vpon vs in their due time and place so farre as wee shall finde them to be profitable vnto vs but the chiefe helpes alwayes with greatest care and diligence â—his great grace of Christian wisedome and discretion with all other neceâ—â—â—rie for vs our good God and most gratious and mercifull Father graunt vnto vs all both Preachers Hearers Writers and Readers working them in vs by his most holie Spirit through his rich mercie in the Lord Iesus To whom with the Father and the holie Ghost three most glorious diuine and distinct Persons one true and euerliuing God almightie and in all things all-sufficient be all praise honour and glorie nowe and for euer Amen London October 1606. Yours in the Lord with the best dutie and seruice that hee is able most willing Robert Allen. Page 5. line 3. of this Preface For beeing I pray read to be The rest of the Errata through the whole are noted at the ende of the last Booke yet so as not all there mentioned are to be found in euery Booke THe Christian Reader â—ath in the Heades or chapters following the contents of this first book of The Doctrine of the Gospel or second part of the Treasurie of Catechisme set before him in a short viewe Yet so as hee may vnderstand that vnder the heades mentioned there are many particulars and much varietie of matter both for instruction confirmation and comfort of faith and also for duties of obedience deducted from the same The which would be ouerlong and the lesse necessarie to be set down here because the geneâ—all being found according to the present direction the particulars will readily offer themselues THE GENERAL CONTENTS of the first â—ooke WHat the Gospel iâ— pag. 1 2 3. How the Gospel diffâ—reth from the Lawe pages 4. 5. â— How the Law accorâ—eth with the Gospel pag. 7 8 9. Who are fiâ— hearers of the Gospel pag. 10. The Gospel exalteth those orâ—â—â— whom the law humbleth pag. 11. Faith mâ—st necessâ—rie to saluation pag 12. 13. Faith most pleasing to God And why pag 14. What Faith is pag 15. 16. 17. 18. 19. 20. God iustifieth sinners pag. 21. What Iustification is pag. 22. 23. c to the 33. pag. What Saluation is pag. 33 34 where the title of the page 〈◊〉 wrong Iustification and saluation onely by Christ pag. 3â— 36 3â— 8. What Repentance is pag 〈◊〉 4â— c. to the. pag. 45. The â—â—acâ—â— of Reâ—entance pag. 46 c. to 71. The â—â—â—â—rence betwixt Reâ—eneration and Repentance 72. The Doctâ—â—ne of the Gospel as persed through the holy Scriptures 73. A briefe summe of the Doctrine of the Gospel pag. 74 75. A generall diuision of the Articles of the Faith or Beliefe 76. The Ground of the Article pag. 77 78. Beliefe in oâ—e onely God The Meaning of it pag. 79. 80. c. to the 87. In the which page is a large discourse shewing what manner of one God is The Promiâ—e belongâ—ng to this Article pag. 87. Where the titâ—e of the page faileth It belongeth to euery Christian. pag. 88 89. 90. The Comforts and benefites of it pag â—1 to 96. The Duties arising from the comforts pag 97 c to the 109 pag. The Danger of not beleeuing in one onely God 1â—â— 100. Beliefe in one onely God three distinct Persons Beliefe in God the Father The Ground and meaning of it pag. 107. c. to the 116. The Promise pag. 117. The Duties In the same pag. and the next The Danger of not beleeuing this Article pag. 119. The Ground of it pag. 120. 121. 122. 123. The Meaning of it pag. 124. The Promise pag. 125. The Comforts pag. 126 127. 128. The Duties in the same pag. and 129. 130. The Danger of not beleeuing pag. 131. Bâ—â—â—â—fe in God the Father Almightie The Ground and meaning of it pag. 132. 133. The Promise pag. 134. The Comforts in the same page and 135. The Duties pag 136. 137. The Danger of not beleeuing pag. 138. Bâ—â—â—fe in God the Father maker of heauen and earth The Ground and meaning of it pag. 139. 140 c. to the 169. In a large discourse where the whâ—â— Historie of the creation is declared The Promise be â—nâ—ingâ—â— it pag. 169. The Comâ—â—â— begâ—â—â—ing in the same page are continued to the. page 173. The Dâ—â—â—aâ—◠〈◊〉 pag 174 175 c. to the 183. The danâ—er of â—ot â—eâ—e 〈◊〉 thâ—â— Article pag. 183. 184. The 〈…〉 c to the 207. pag. By a large inquirie anâ—wâ—â—â—le to the â—arâ—e 〈…〉 all creatures Persons causes and actions The Promiâ—e â—et 〈…〉 prouident Father for his children is set down page 〈…〉 â—1 1â— â—â— â—3 Beâ—â—â—e in the Fatherly Prouidence of God The Câ—mâ—orâ— contained in thâ—â—e promises are prosecuted from the 214. pag. to the 248. 〈…〉 yet not larger then the argument it selfe requireth The 〈…〉 which those comforts call for doe followe in the same pag. and pag â— 9. 250 25â— 252. 25. to 256. The Danger 〈◊〉 not beleeuing in Gods Fatherly Prouidence 256. 257. THE DOCTRINE OF THE GOSPEL HAuing through the goodnes of God finished the first part of our Treasury of Christian Catechisme or instruction concerning the morall Lawe of God let vs trusting in the same his diuine goodnesse and mercy vse as good diligence as we can in like manner of familiar instruction to enquire into the Doctrine of the Gospell Yea let vs search after it as after the most rich and precious part of our spirituall treasure according to the holy testimony and profession of the Apostle Paul Philip. 3 8 9 Doubtlesse I thinke all things but losse for the excellent knowledge sake of Christ Iesus my Lord for whom I haue counted all things losse and do iudge them to be dâ—ngue that I might winne Christ And that I might be found in him that is not hauing my owne righteousnesse which is of the lawe but that which is through the faith of Christ euen the righteousnesse which is of God through faith c.
called Mebasrim As for our owne English word Gospell we will not now stand to enquire after the deriuation of it It may suffice vs that it is commonly receiued and appropriated to signifie the very same most ioifull glad tydings of our iustification and saluation by our Sauiour Christ which the Hebrew Greeke words doe signifie according to the saying of the holy Angell Behold I bring you tydings of great ioy that shall be to all people That is that vnto you is borne this day in the Citie of Dauid a Sauiour which is Christ the Lord. Luke Chap. 2.10.11 This Gospell or tydings of the greatest ioy that can be it is called the Gospell of God as comming from him Rom. chap. 1. vers 1. and chap. 15. vers 16. 2. cor 11.7 1. Thes 2.2.8.9 and 1. Pet. 4.17 And the glorious Gospell of the blessed God 1. Tim. 1.11 It is called the Gospell of Christ insomuch as he is the argument subiect matter of it Mark chap. 1.1 and 2. cor 4.4 the glorious Gospell of Christ And againe the Gospell of Christ because he is the chiefe messenger publisher of it as it were frō the bosome of the father Iohn 1 17 18. Ephes 2 17. heb 1 1 Mat. chap. 3.1 It is called also the gospell of God concerning his son Rom. 1 v 1 2 9. It is called the gospell of the kingdome because Christ setteth vp establisheth his spiritual kingdome in the harts of his people by the preaching of it Matth 9 35 and chap. 24 14. and Mark 1 14. It is called the gospell of peace because by it the conscience is set at peace with God God himselfe publishing and offering yea intreating reconciliation with vs by the Ministery of it Ephes 6 15 and 2 Cor. 5 18 19 20. It is called to like purposes the gospel of the grace of God Act. 20 ver 24 The gospell of saluation Eph. 1 13 The word of saluation Act. 13 26 The power of God to saluatiō Ro. 1 16 The words of life act 5 20 And the words of eternal life Ioh. 6 68. And because the righteousnes of faith is necessary to saluation therefore God doth by this his gospell both teach reueale also giue this righteousnes in the ministery preaching of it to al that wil receiue it rō 1 17 ch 10 4 5 c. Further also that the gospel laieth forth the causes benefits Doctrina Euangelij complectitur regulam pij synceri que cultus quem a nobis exigit Christus rationem qua nos restituit in vitam Calu. in Ioh. 5.24 The Doctrine of the gospell cōtaineth both the rule of that godly and sinceare worship which Christ requireth of vs and also the way which be taketh to restore vs to life and comforts of iustification saluatiō read the 1 chap. of the Ep to the Eph. of the which more hereafter Last of al that the gospel teacheth what manner of obedience God requireth and accepteth of all true beleeuers onely as a declaration of their thankfulnesse without al worthines of merit c. Read Tit chap. 1 1 where in this respect the gospel is called the truth which is according to godlines the which godlines Paul describeth in the same Epistle and in all other his Epistles as also doe all the other Apostles And that all merit is excluded it is plaine from that lesson which our Sauiour Christ hath taught vs Luk. 17 10 For when we haue done all that we can we are but vnprofitable seruants Read also Gal. chap. 2 15 16 and Ephes 2 9.10 Ro. chap. 7. Iames chap. 3 2. Neuerthelesse that God wil accept of the sinceare though vnperfect obedience of his faithfull seruants for Christs sake we shall haue the occasion renewed to shewe some proofe of it in the answer of a certaine scruple arysing frō the last branch of the presēt answere For seeing the lawe as wee haue seene before sheweth the righteousnesse of works therein which are the true fruits of obedience thankfulnes to God Why should these duties be said to be taught againe in the gospell Question And what may be the reason hereof Answere The Lord in his most gracious wisdome saw it to be so meet in diuers respects First for that the law as it is opposed to the gospel onely commandeth and exactly vrgeth the performance of all duties vnder paine of the most fearefull curse of God but it giueth no grace or power to performe that which it requireth as the gospell doth How the Gospell differeth from the Lawe Secondly because the lawe vrgeth euery dutie according to that perfect light holines of nature wherein God created mankinde at the beginning but the Gospell calleth for duties onely according to the present measure of grace as fruites of spirituall regeration with labour after the increases thereof Thirdly because the lawe alloweth no dutie which is not done in full and perfect righteousnesse but the Gospel accepteth euery dutie which is performed in any measure of sinceritie and truth though from a weake and vnperfect faith Finally because the Law in all things dealeth like a most seuere and rigorous Iudge who will shew no fauour to any the least transgressor and so it discourageth altogether but the Gospell like a most tender and kinde nurse cherisheth euery weake and feeble soule whosoeuer longeth after the mercy and saluation of God and desireth vnfeinedly to walke in his waies Explication and proofe Hence therefore it appeareth indeed that it is of the singular grace and wisedome of God that notwithstanding he gaue the lawe and doctrine thereof hee should neuertheles send his Gospell also to teach the doctrine of godlinesse ouer againe For otherwise the Lawe could haue brought no benefit vnto vs but should haue left vs altogether without excuse condemned in our sinnes Yet so as the Gospell doth not for all that destroy or disanull the Lawe because if we should not by the doctrine thereof be brought to the sight of our sinfull and miserable estate the Gospell it selfe would easily be ouerhautily despised of all and loose the owne gracious power and effect euen as it doth with the most in the world whom God leaueth to that proud opinion which they haue vainely conceiued of themselues A liuely example whereof we haue in the proud Pharisies whom our Sauiour iustly taunteth with that cōmon Prouerb The whole haue no need of the Physition but they that are sick Mat. 9.12 whom also Luk. ch 16.14.15 he doth for the same cause sharply reproue saying ye are they which iustifie your selues before men but God knoweth your hearts for that which is highly esteemed among men it is abomination in the sight of God But that we may come to the particular branches of your answere Touching the first point we haue seene sufficiently in the first part of our treasury of the doctrine of the law how imperious full of exaction the law
of any faith of righteousnesse and saluation by it without the parties owne personal inherent and perfect obedience to the same So that then to be vnder the law or as the Apostle Paul speaketh of the law or in the same sense of the works of the Law that is for a man to be of this mind to seeke and challenge righteousnes euerlasting life thereby and to be vnder grace that is to be such a one as waiteth for iustification saluation from the free grace fauour of God through the faith of the Gospell it is to be in a cleane contrary state and condition For the which read Rom. 3 28 4 14 6 14 7 6 chap. 11 vers 11. Col. 2 15 c. and chap. 3 â—0 11 12 18 23 25 chap. 4 21 c. and chap. 5 verels 4 5 according also to that which the same Apostle writeth 2. Cor. ch 3. where he calleth the old Testament the letter that is of no validitie to saluation and the newe Testament the Spirit that is the mightie instrument or as it were the wagon of the Spirit for the plentiful conuoy of al grace saluation Where likewise he teacheth that the Law is the ministration of death damnation and ascribeth righteousnes life and glory onely to the Ministery of the Gospell Neuertheles we may not be ignorant of this that the law in a generall acceptation of the word comprehendeth the whole gratious doctrine of the couenant of life saluation that is to say it comprehendeth both the doctâ—ine of workes as the fruits of faith and also the doctrine of the true iustifâ—ing faith it selfe Ps 1 ver 2 Ps 105 8 9 10 Ps 119 Likewise Isay 51.4.5 7 Mâ—l ch 2 6 7 8 9 ch 4. vers 4. Remember the law of Moses my seruant which I saith the Lord commanded vnto him in Horeb c. as though the Lord would giue to vnderstand that it was a sufficient full direction vnto them vntil the Sun-shine of righteousnes should afterward more brightly shine forth by the Ministery of Iohn Baptist and by the manifestation of Christ himselfe Like as the Apostle Peter also writeth to the Iewes of his time 2. Ep. 1 19. We haue also a most sure word of the prophets to the which ye do wel that ye take heed as vnto a light that shineth in a dark place vntil the day dawn the day star arise in your harts And besides the morall Lawe and the Gospell are so accorded in Christ who is the perfect righteousnes of the Lawe to euery true beleeuer who also concerning such hath taken away al the sting and strength which the Law had to death destruction that as by the appointment of God the Lawe is to all his elect children as a School-maister to leade vnto Christ so christ himselfe againe euen from the holy Law of God schooleth all those whom God by his holy Spirit hath once guided vnto him For he calleth all his schollers to all diligent and industrious care of vnfeined obedience vnto it as vnto the onely true rule of all good workes So do his holy Apostles also And so doe all godly learned Ministers of the holy word of God euen to this day as is plentifully to be seene in their Catechismes all other their godly wriâ—ings Yet so as neither the one nor any of the other doe thus teach as though iustification and saluation could possibly be obtained by the workes of the Law but because as was touched euen now the doctrine thereof humbling sinners before Goâ— dâ—iuing vnto Christ doth also teach them as by a most briefe excelleÌ„t rule all duties of true thankfulnes to God in a godly course of life in such manner as was described in the second third branches of the answere For verily â—he duties of the Law the duties of the Gospell they are one the same in matter substance both toward God toward man All the difference lieth in the manner or measure of the performance of them And therefore we say that the Gospell boroweth all morall instructions which it giueth euen from the morall law of God How the law accordeth with the Gospell onely fitting them to the grace and tenure of the couenant of the Gospell †EuaÌ„gelium vtitur ministerio legis addens es suaÌ„ epieiceian vt scitè Chemnitius Harmon pag. 310. Adding as one saith very well a kinde of holie Indulgence or milde moderation vnto it Neither may it without impietie bee thought that the lawe is absolutelie contrary to the promise of the Gospell according to that Galath 3.21 Is the Lawe then against the promise of God God forbid c. Nay as the same Apostle teacheth Rom 3.21 Christ hath witnesse of the Lawe and the Prophetes And hee saith of him selfe that hee being as one without the lawe was notwithstanding in the law through Christ 1. Cor. 9.21 Likewise our Sauiour Christ and the Apostle Iohn as he learned of him they make no scruple to call the Gospell not onely a newe commandement but also the same which was of olde Iohn ch 13.34 and 1. ep 2. 7. 8. And so Dauid likewise profeâ—â—ed of olde that hee beleeued Gods commandements as containing matter of faith and an vndoubted path-way to life after that it hath humbled the children of God to the faith of Christ Ps 119.66 And how friendlie both the law and the Gospell were accorded in his beleeuing heart wee may vnderstand by that which he professeth further in the same Psalme vers 166. Lord saith hee I haue trusted in thy saluation and haue done thy commandement And verse 174 I haue longed for thy saluation ô Lord thy law is my delight Read also Isay ch 42.4 Matt. 12.21 The Ilands shall wayte for the law of Christ And Gal 6 2. Beare ye one anothers burthen so fulfill the law of Christ 2. Pet. 1.21 Whervpon also wee may yet furthermore truely hold affirme that both the old Testament the new or the law as it is generally taken the Gospel the doctrine of Moses and the doctrine of Christ they doe containe but one the same coueaÌ„nt of Gods free fauour mercy euer since the fall of mankind toward all his elect whither Iew or Gentile One I meane in substance as might be proued by many testimonies reasons out of the holy Scriptures according as M. Caluin that excelleÌ„t minister of the Gospel of God hath notably gathered and set them downe to our hand in the 9. 10. chapters of the second book of his Institutions the which M. Piscator also And M. Caluin againe vpon the 20 verse of the 24. Psal It is the Deuils crafte to dazell our eyes c. as though the certainty of the grace of God were to be learned any other where then in the law and the Gospell Diaboliartis ficium est mentes
nostras concutere acsi aliunde quà m ex Lege Euangelio petenda sit gratiae Dei certitudo whom God hath made a skilfull fisher of men in his Church hath in the 9. chapt of his little booke of Aphorismes or common places abridged them in 19. seuerall Aphorismes Eâ—ther of which bookes are in our English tongue and therefore I do the rather forbeare to set downe either the reasons or aphorismes here Neuertheles one notable saying or two of M Cal. out of some other part of his writings I will not omit First vpon â—he 38. verse of the 5. ch of Iohn in his Commentarie vpon the same God saith he hath not spoken in vaine by Moses the Prophets Neither did Moses intende any other thing then to call all directlie vnto Christ Whence saith he further it is euident that whosoeuer refuse Christ they are none of Moses disciples Beside how shall he haue the word of life abiding in him who thrusteth away him that is the life it selfe How shall hee vnderstand the doctrine of the law who as much as lieth in him destroieth the life of the law For the law without Christ is of no force to wit as touching life saluation neither is ther without him any sound comfort to be found in it Wherfore by how much any hath learned to knowe Christ more familiarly by so much hath he profited more in the word of God And againe vpon the 39. verse of the same chapter Whosoeuer aimeth not at this marke let him tyre himselfe as much as hee will all the daies of his lifâ— yet shall he neuer attaine to the knowledge of the truth Hitherto M. Caluin Worthy also to the same purpose is that saying of Iustinus Martyr †LexesteuaÌ„gelium praenuntiatum Euangelium autem lex impleta The law is the Gospel spokeÌ„ of before the Gospel is the law fulfilled after In respect of this friendly harmony concent the law of God is in the holy scriptures many times honored with the name of the gratious couenaÌ„t of God as Exo. 19.5 Deu. 4.13 v. 23. ch 5.2 ch 9. v. 9. again v. 15. Hos 8.1 Likewise the arke wherin the law eueÌ„ the tables of the morall law were kept it is vsually called the arke of the testimonie or witnes of the couenant of God which he made with his people Israel yea in respect of Christ no doubt Neuerthâ—les we denie not but the same couenant one in substance both in the time of the lawe and also of the Gospell is to be distinguished in respect of some graue and weightie circumstances not onely of time in that it is called eyther olde or newe but otherwise also For first the olde Testament was more darke through the vaile of many figures and ceremonies as it was restrained to the Israelites yea and euen the morall lawe it selfe also by reason of the dulnesse of mens vnderstanding Yea though both it and all things else were visiblie sprinckled with the bloude of the couenant as Exod. Chap. 24.7.8 Where thus wee reade Moses tooke the booke of the couenant and read it in the audience of the people who said All that the Lord hath said we will do and be obedient Then he tooke the blood and sprinkled it on the people and said Behold the blood of the couenant which the Lord hath made with you concerning all these things And Heb. 9. we reade expresly that the booke of the law was sprinckled with blood The which blood of the sacrificed beasts was as we all know an euident type of the blood-shed of our Sauiour Christ for the redemption and iustification of all the elect people of God verses 18.19 c. of the same 9 chap. But the new Testament as it is enlarged to the Gentiles according as it was formerly entred with Abraham yea or rather with Noah and the same also according to the promise of God made to Adam at the beginning of the World immediatly after his fall it is euer since the manifestation of Christ in the flesh and by the death of his Crosse made most cleare For the vaile of all figuratiue ceremonies beeing thereby remooued and abolished the couenant is now most authentically sprinckled yea sealed and confirmed for euer by the very true blood of the Messiah himselfe who is the lambe of God that taketh away the sinnes of the worlde and the Lord our righteousnes who hath fulfilled the lawe for vs c as it is further declared in the same 9. chap. to the Hebr. verses 12.13.14.15.16 and chap. 13.20 and 1. Pet. 1.1.2 and verses 18.19 Ro. 3.25 Ephes 1.17 Colos 1.14 and 1. Ioh. 1.7 and chap. 5.6 all according to the prophesie of Zech. cha 9.11 Thou shalt be saued by the blood of thy couenant and Ier. 23.6 This is the name whereby they shall call him The Lord our righteousnes In regarde of which clearenes of the newe Testament by reason of the more bright light of the Sunne of Righteousnes shining now in the Reuelation of the Gospell aboue the olde Testament in the time of the lawe the Apostle Paul saith thus 2. Cor. 3.13 Wee are not as Moses who put a vaile vpon his face that the children of Israel could not looke to the ende of that which should be abolished c. Read also Ier. 31. verses 3á 32.33.34 They shall knowe mee c. And Isay chap. 11.9 The earth shall be full of the knowledge of the Lorde as the waters that couer the Sea And cha 54 13. All thy children shall be taught of the Lorde And the same againe alledged to the same purpose by our Sauior Christ Iohn cha 6.45 Read also 1. Cor. 2.9.10 and 1. Iohn 2.27 These therefore are the former differences in the circumstance of one and the same couenant of the old and new Testament First that the olde was more restrictiue toward the Iewes the newe inlarged to all Nations both of Iewe and Gentile Secondly that the olde was more obscure and darke the new more bright and cleare Thirdlie the olde Testament and the ministration thereof was mixed with a certaine terrour and seruitude through the burthen of ceremonies and by the often killing and slaying of beastes but the newe Testament is full of libertie and freedome and is graced euery way with more spirituall glory and comfort the proofe whereof wee may reade Rom. 8.15.16.17 and Gal. 4.1.2.3.6.7.9 and verse 24. c. and cha 5.1 Reade also Matth. 11.29.2.30 and Act. 15.10 and 1. Iohn 5.3 So then for the issue of this pointe let vs well obserue that the contrarietie of the lawe or olde Testament yea euen of the morall lawe of God as it beareth the figuratiue sprinkling of the blood of Christ so pointeth vs to him after that it hath humbled vs in our selues the contrarietie I say of it and of the Gospell or newe Testament it is not in themselues and in the purpose of God as touching his elect
for God is one Gal 3.20 but partlie in the ignorance and partlie in the pride and hardnes of the heartes of those that misvnderstand and peruert the right ende and vse of the lawe as if God had giuen it with a mind to iustifie men therwithall which he neuer did but rather on the contrary to shew all men how far they are from that righteousnes which he may iustly require at all of our hands Of the which both ignorance pride ioyned with hardnes of heart wee may take the Iewes first for our admonitorie exaÌ„ple And therin first of all concerning their ignorance reade Rom. 10.2.3 I beare them recorde saith the Apostle that they haue the zeale of God but not according to knowledge For they being ignorant of the righteousnes of God going about to stablish their owne righteousnes haue not submitted themselues to the righteousnes of God For Christ is the end of the law for righteousnes vnto euery one that beleeueth And coÌ„cerning their pride hardnes of heart we read further in the same epist ch 11.25 partlie obstinacie is come to Israell 2. cor 3.14.15.16 Because they looke not to the end of that which should be abolished Therfore saith the Apo. their mindes are hardened for vnto this day remaineth the same couering vntaken away in the reading of the old Testament which vaile in Christ is put away But euen vnto this day when Moses is read the vaile is laide ouer their hearts Neuertheles when they shal be turned to the Lord the vaile shal be takeÌ„ away Thus the Iewes may be a warning vnto vs so doth the same Apo. admonish all ChristiaÌ„s saying Be not ye high minded but feare The which admonitioÌ„ because the ignoraÌ„t proud Papists of these latter times haue not regarded they are falleÌ„ into the like yea rather into so much the more daÌ„nable blindnes obstinacy by how much they do more craftily seek to couer their pride with the counterfet shew of greater humility Would to God their hearts together with the hearts of the Iewes might yet at the last bee turned to the Lord that the vaile might be taken away from eyther of their eyes Hitherto for the explication proofe of the former answere and that in the more large discourse to the better clearing of some difficultie arising from the same wee will labour after breuitie so much as wee can NOw therfore that we may goe forward Seeing the law the Gospell do so friendly agree the one pointing guiding to Christ in that it sheweth vs our necessitie of his righteousnes saluation the other putting vs so directed and prepared into the possession therof is it not manifest from hence that the law according to the most wise and holie purpose of God in giuing the same and in the right construction thereof is still to bee preached to all Christian people together with the Gospel that it is not vtterly abolished therby How haue you bene taught and instructed concerning this pointe Question Answere The Law of God no doubte speciallie that parte of it which is called Morall is necessarie to be continually taught in the Church of God because such as are truely humbled by the Doctrine therof in the sight of their owne sinnefull miserable and damnable estate are the onely fitte and profitable hearers of the doctrine of the Gospell Explication proof It is true that you answere For the Gospell as touching this vse and ministerie doth not abolish but establish the Law Rom. 3.31 And howsoeuer as was saide in the former part of our Treasurie the Lord doth not at the first humble cast downe euerie one of his children in the same manner and measure that hee doth some of them for the example and benefite of the rest neuerthelesse it is the vsuall orderlie course both of Gods doctrine and also of his working by his holy Spirit more or lesse as it pleaseth him first to make sinne and that miserie which is due therevnto knowne by the lawe to those whome hee prepareth and instructeth vnto his kingdome secondlie to make Christ knowne to them and the comfort of his saluation thirdly to stirre vp in their hearts a holie care to leade a new life both according to his lawe and also agreeable to the instructions of his Gospell And that the Lorde should proceede in this course hee sawe in his Diuine wisedome that it was and is continually very necessary because like as men in respect of their outward estate if they feele no want at home will not begge abroade so if wee feele not the spirituall want and beggerie of our soules and if wee be not bitten with the sense and feeling of our owne miserie we will neuer seeke for reliefe in the mercie of God Who are fâ—â—te hearers of the Gospell Wee may see it to be so in the parable of the prodigall child Luke ch 15.11 c. Likewise as the holie Prouerbe truelie saith Hee that is full despiseth the â—onie combe but to the hangrie soule euery bitter thing is sweet Pro. ch 27.7 For this verie cause it was that Iohn the Baptist cried out so mightilie to the people to whom he preached that they should speedily repent because the kingdome of God was at hand And likewise that our Sauiour Christ did so after him the Apostles after them Not that repentance goeth before faith but because the doctrine of repeÌ„tance which discouereth the corruption of mans nature is a preparation to the faith of the Gospell which faith aboue all other graces giueth the entrance into the kingdome of God and bringeth with it both the assurance of the forgiuenesse of sinnes and also the gift of repentance and amendment of life as the fruit and effect of faith to euery true beleeuer and that by the inward operation of the holy Ghost and according to the course of the same his effectuall working as wee shall haue further occasion to declare more fullie hereafter It is true indeede that God hath imprinted in euery mans minde a certaine sight of sin from that light which he hath reserued in nature in that euery mans conscience either accuseth or excuseth him as the Apostle Paul teacheth Ro. 2.15 And that also so much the rather by how much the more heauie suddeine punishments of God doe at any time fall vpon men as may appeare Ex. 9.27 and cha 10.16.17 Ionah ch 1.7 Yet because this sight though thus holpen is but a dimme sight and accordingly the accusations of conscience proceeding from the same are too flitting and insufficient to bring the heart to a right discerning and to a true remorse for sinne therefore hath the Lorde added his lawe for a more full inlightening and for a more through awakening of the conscience and so consequently to shewe more clearely the greatnes of sinne and the right vse of all present punishments or chastisements of God the which in themselues are but
the Churche Thus then wee may perceiue what the word to iustifie or iustification it selfe in the sight of God meaneth when we speake of our iustification by faith For it is nothing in effect but the apprehension and application of Christs righteousnes redemption to a mans selfe according to the free promise and gift of God whose good will and pleasure it is to impute it to euery true beleeuer as verily and fully as if hee had performed it himselfe Question But what doth the same worde signifie when the Apostle denyeth that to workes which hee ascribeth to faith hee affirming plainely and peremptorilie that no man can possiblie be iustified by his owne workes Answere The meaning is that no man either hath or can possiblie performe the morall workes commanded in the most holy and righteous law of God so perfectlie that he should thereby deserue to be accounted righteous before the iudgement seate of God and for the same to be worthy of that high rewarde of the Crowne of righteousnesse and glorie the which God of his free grace and mercie hath for his Sonne our Lorde Iesus Christes sake layde vp for those onely which beleeue in his name and loue and longe after his most glorious and blessed appearing ExplicatioÌ„ and proofe It is true So saith the Apostle Paul 2. Timoth 4.7.8 And againe Rom 3.20 Wee knowe that whatsoeuer the lawe saith it saith it to them which are vnder the lawe that euery mouth may be stopped and all the world be culpable before God Therefore by the workes of the lawe shall no flesh be iustified in his sight for by the lawe commeth the knowledge of sinne And in the same chapter verse 28. Therefore wee conclude that a man is iustified by faith without the workes of the lawe Likewise chapt 11. 6. and in many other places of his most holie Epistles But it may be obiected that the Apostle Iames seemeth to teach otherwise For hee affirmeth expressely that not onely Abraham that renowmed father of the faithfull but also that Rahab a heathen woman one that was before of an infamous condition of life was after that she beleeued iustified by her workes Question Howe therefore are these wordes of the Apostle Iames to be vnderstood Answere We are first of all vndoubtedly to perswade our selues that it neuer came into the Apostle Iames his minde to teach any thing in his holie Epistle contrarie no nor in any the least thing dissenting from the doctrine of the Apostle Paul ExplicatioÌ„ and proofe This ought to bee out of all question indeede For both the one and the other did both write and preach alwaies by one and the same most faithfull and constant Spirit of truth by whom no doubt they were perfectly guided led into all truth according to the promise of our Sauior Christ Iohn 16 13. And the rather are we thus to perswade our selues in the present pointe of doctrine because it is a doctrine both of the most singular honour and glorie to the most free grace and mercie of God and also of the greatest comfort to our owne poore soules that may be as was mentioned before Yea and further also of all other doctrines most effectuall to prouoke vs and all true beleeuers to all holy thankfulnes and good dutie toward the Lord God our most gratious and mercifull Father for the same And the rather also will we thus perswade our selues if we duly consider as the truth is that the doctrine of Iustification by workes and the imagined opinion of the merit and worthines thereof before the iudgement seate of God is as a learned and godly Father hath well obserued many waies exceedingly preiudiciall both to Gods glory and to our owne comfort and to the truth it selfe M Foxe in his obseruations concerning the doctrine of the lawe of God Act. And Mâ—n pag 894. For first as he truly saith they that teach Iustification by the workes of the lawe the which is contrary to the ende and scope of the lawe they do peruert all method and order of doctrine 2 They seeke that in the lawe which the lawe cannot giue 3 They are not able either to comfort themselues or other 4 They keepe mens soules in an vncertaine doubting of their saluation 5 They obscure the light of Gods grace 6 They are vnkinde to Gods benefits 7 They are iniurious to Christes passion Yea enemies to his crosse 8 They stop Christian libertie 9 They bereaue the Church the spouse of Christ of her due comfort as taking away the Sunne out of the world 10 In all their doings they shoote at a wrong marke For where Christ onely is set vp to be apprehended by our faith and so freely to iustifie vs they leauing this Iustification by faith set vp other markes partly of the lawe and partly of their owne deuising for men to shoote at This therefore as that learned Father hath obserued is the B. of Romes doctrine and not the doctrine of the Apostle Iames. Question How then is the Apostle Iames to be vnderstood in that he saith Abraham and Rahab were iustified by workes Answere The Apostle Iames hauing iust cause to reproue certaine vaine and carnall professours of the Gospell euen such as verbally and in word onely boasted of their faith but were altogether vnfruitfull in good workes he is accordingly veriâ— earnest in declaring not what are the causes of our Iustification as the Apostle Paul doth but onely what maner of faith the iustifying faith is whereby true beleeuers are iustified in the sight of God It is very true and so can it not but be acknowledged of euery vpright and diligent Reader Proceed you therfore to declare what manner of faith the true iustifying faith is according to the doctrine of S. Iames. Question How can you describe it according to the true intent of the Apostle Iames Answere He giueth plainly to vnderstand that the true iustifying faith is not an idle and vnfruitfull faith such as theirs was whom he iustly reproueth and therefore termeth it a dead faith but that it is such a faith as through the quickening grace of the holy Ghost worketh by loue Gâ—l 5. â— Heb. 11.33 and is fruitfull in the actions and duties thereof And that for the same cause it maâ— iustly be said that such as do so beleeue are by their workes that is to say by the fruites of their faith iustified to haue a true iustifying faith in deed to the comfort of their owne hearts and before the Church of God so farre as it may iudge and discerne Explication and proofe That this is the true scope of the doctrine of the Apostle Iames it will in deed appeare to euery one that will diligently and in the feare of God bend his minde to consider of it wisely comparing one thing with an other Let vs therfore yet againe vpon the occasion renewed vse some further diligence for the clearing of this point of
good as we read Isay Ch. 1 3. Ch. 5.20 21 ch 42.16 17. so forth to the ende of the Chapter And Ier. 4.22 My people saith the Lord is foolish they haue not knowne mee they are foolish children and haue no vnderstanding they are wise to doe euill but to doe well they haue no knowledge And Prou. 27.22 King Salomon speaking of the obstinate and impenitent sinner Though saith hee thou shouldest bray a foole in a mortar c. yet will not his foolishnes depart from him The ground of this wicked folly is selfe-conceitednes in a mans owne carnall and corrupt wisedome and therefore is the wicked man noted to be such a one as walketh after his owne imaginations As Gen. 6.5 and Prou. 6.14 The wicked man imagineth euill at all times And therefore verse 18. God is saide to abhorre such And Chap. 12.2 Hee will condemne the man of wicked imaginations Read also Ier. 18. verses 12.13 c. And verily there is very great reason why the Lord should deale thus seuerely against the man of wicked imaginations because according as the imagination is conceited both will and word and deede it selfe are carried all headlong as it were vpon swift running wheeles to worke all mischiefe Wherefore we may truly say that God in his holy iustice punisheth no sinne more grieuously nor more often and manifoldly then hee doth that proud conceite which euery man hath of himselfe and his owne waies For by reason hereof or rather for want of sound reason they doe not onely magnifie their owne imagined and counterfeit vertues obtruding them to God as it were for good and currant coine but also in a presumption thereof they doe easily dispense with themselues touching those sinnes whereof their owne conscience conuicteth them as if they were fewe and small in comparison of their vertues and therefore that God should easily beare with them c. The which wicked and diuellish presumption it cannot bee but GOD must most iustly abhorre and seuerely plague and punish them for Wherefore as the Prophet Isaiah exhorteth so let all such as minde the way to true wisedome forsake their owne waies and imaginations and returne vnto the Lord and he will haue mercy vpon them and to our God for he is very ready to forgiue Chap. 55.7 Moreouer in a like contrary respect as touching this word Wisedome Sinne is called by the name of Errour to wit such errour as commeth of ignorance or want of true vnderstanding and wisedome as Psal 19.12 Who can vnderstand his errours or faultes to wit such as hee committeth ignorantly or vnaduisedly c. Whereupon well saith a learned Interpreter Humanum est errare ignorare errorem suum It is a thing very vsuall with men to erre and yet to bee ignorant of their errour And therefore great neede haue wee all to pray to GOD with the holy Prophet as wee reade Psal 119.10 With my whole heart haue I sought thee let mee not erre or wander from thy Commandements And as the Prophet Moses teacheth vs to pray Psal 90.8 as was alledged before Hetherto of the first word Chacam which as was saide signifieth to bee wise from whence true Repentance is noted Secondly the same repentance is noted by the word Nacham which is a word belonging to affection and signifieth properly the alteration and change thereof by sorrowe for some thing rashly committed after that a man hath better bethought and aduised himselfe as may appeare by that reprehension of the Prophet Iere. Chap. 8.6 No man saith he repented him of his wickednesse saying What haue I done Where the word which the Prophet vseth is Nicham But as it followeth Euery one saith hee turned to their race as the horse rusheth to the battell The want of this change of affection vpon better aduise from the word of God maketh way to hardnes of heart and vtter impenitency if it be not maturely preuented as the same Prophet giueth to vnderstand both here and elsewhere as chap. 3 17. and Zech. 7.11.12 and Ezek. 36.26 The which if it once take place it is vehemently accursed and condemned by the Lord. Deut 29. verses 18.19.20.21 The third Hebrew word wherby Repentance is noted is Shobh which is as much to say as to returne And it may well note these three things vnto vs. Fiâ—st a ceasing of the former euill course of life Secondlie a turning or alienating of a mans heart from sinne Thirdly a returning to God with caâ—e of leading a godly life For it is a metaphore or borrowed speach taken frâ—m a mans bodily going and namely from that his going wherby he carrieth himselfe more more out of the right way vntill he returneth quite back againe So it is with the wicked soules of men For all of vs hauing naturally peruerse and crooked minds we are of our selues bent to practise peruerse and crooked things walking as it were in crooked wrong waies So that vntill we mend our liues it may truly be said of vs that we walk altogether from God as if we turned our backs and not our faces toward him according to the complaint of the Lord by the Prophet Ier. ch 2.27 And herein there is no ceasing but a continuall proceeding increasing in manifold rebellion against God so long as we are left vnto our selues as we read in the same prophesie of Ier. ch 3.5 Thou doest euill euen more and more And ch 8.4.5 whereupon it is that the exhortation to repentance is often renewed to the people of God vnder this word of râ—turning as in the same Prophet Chap. 3. verses 1.7.12.14.22 ch 36.7 Likewise Ezek. ch 18. ch 33. by an often repetition And Hos 14. v. 2.5 In this respect also and to the same end the people of God are often exhorted to seeke the Lord as Isay 55.6.7 Likewise Amos. ch 5. v 4.5.6 Thus saith the Lord to the house of Israel seeke ye me and ye shall liue But seeke not Bethel c. And againe v. 14. â—eeke good not euill that ye may liue and the Lord God of Hosts shal be with you c. Yea for more plainnesse and euidence of speach we are exhorted to seeke his face Ps 27.8 Hence also is that ofteÌ„ metaphore in the holy Scriptures that the lawes commandements of God are called the waies of God and that the licentious courses which wicked men doe rush into and wereby they wander goe astray from the Lord are called their own waies Isay 35.6 ch 63.17 Thus therefore by this word Shobh which signifieth to returne or to change a mans outward course or trade of life the change of the minde and inward returning of the heart to God is also vnderstood Neither is it to be forgotten here that a wicked and vnrepentant course of life is noted also by a forgetfulnes of God as Deut 32.18 Psal 9.17 and Psal 50.22 and Ier chapt 2.32 and chap 3.21 Read also Amos. ch 6.10
not yet humbled to shewe forth the fruits of their repentance 2. Cor 12 21. Herevnto allso doth the exhortation and rebuke tend which the Apostle Peter maketh to Simon the sorcerer that he should repent shew forth meete tokens of repentance touching his speciall sin of going about to buy the gifts of the holie Ghost with money but with a better minde then hee had seemed generallie to haue repented of all his sinnes before Act. 8.13.23 And hereof we haue a liuely representation giuen vs by our Sauiour Christ Luke 18.13 in the parable of the penitent Publican who standing in the Temple farre off would not so much as lifte vp his eyes to heauen but smote his breast saying O God be mercifull vnto me a sinner And in the old Testa we haue like notable examples of priuate repentance Of Dauid in his chamber in the night and vpon his bedde Yea many nights night after night as Psalm 6. I cause my bed saith hee euery night to swimme water my couche with my teares Read also Psal 38.1.2.3.4 c. Likewise we haue the notable example of king Hezekiah who wept sore prayed to the Lord confessing his sins yet withall comforted his distressed soule frō the testimonie of a good conscience because he knew that he had walked in truth with a perfect heart in some good measure before the Lord Isa 38.2.3.4 And the Lord cast all his sins behind his back ver 17. Moreouer concerning Iosiah this we read that his heart melted at the hearing of the law red and hee humbled himselfe wept and rent his clothes Wherefore God was mercifull to him 2. Kings chap 22.10 c. The publike profession and fruit of which his humiliation and repentance is recorded in the next Chapter of the same booke By the which examples of these so good and holy seruants of the Lord who excelled in all grace and vertue Wee are iustly to learne that not onely men altogether wicked and at their first conuersion onely are earnestly to repent them of their sinnes but also that it is the dutie euen of godly men alreadie conuerted and turned to god to renewe their repentance vpon speciall occasions of their often falls which sometime fall out vppon humane infirmitie yea sometimes of grosse negligence c. In which respect worthily doth Caluin that blessed light in the interpretation of the word and Gospell of Christ distinguish concerning the repētance both of the one sort also of the other Harm Euang in cap. 15. vers 10. Lucae And Likewise in his Institutions Lib. 3. Cap. 3. Sect. 18. The name of repentance saith hee is sometimes restrained to the conuersion of those that being altogether estranged from God are raised as it were from death to life that is from dead workes and their death in sinne to serue the liuing God in the duties of true righteousnesse and holinesse before him and vnto such euen of his owne people as haue after a sort fallen away from the Lord and shaken off his yoake by giuing themselues to Idolatry for a time Whereas otherwise the meditation and practise of repentance must as hee truly saith be continuall through the whole course of our life Neither doth that speciall repentance of some take away that which must bee ordinarie for all seeing the daily sinnes of all doe giue vnto euery one iust occasion to profit daily therein Neuertheles as hee further addeth in that place of Luke it is one thing after that a man hath once entred a right course to labour still to hold out in the same though erre while hee trip or fall and goe astray and an other thing for a man that is altogether out of the way to recouer himselfe and to beginne a straight course as it were from the barriers or lists and beginning of the race For such a repentance is not necessarie for them that haue already begunne to frame their liues according to the rule of Gods lawe in leading a holy and godly life howsoeuer it bee necessarie for them to sigh vnder the infirmities of their fleshly nature and to vse all good diligence for the correcting of them And this difference as hee well obserueth in his Institutions the place also aboue alledged is diligently to be marked of vs lest securitie creepe vpon vs as if repentance did onely belong to a fewe who are outragious in sinne and that the care of mortifying the flesh did no longer appertaine vnto vs in regard of those pleasing lusts and other sins which doe euer and anone spring out of vs. So then we may conclude that after we haue repented of our grosser sinnes which in the beginning of our calling haue beene discouered vnto vs wee must according to the further light of knowledge making our more secret sins and corruption manifest vnto vs increase our repentance that sinne may more and more decrease in vs. Neither must we repent vs onely for minding and doeing such thinges as bee simply vnlawfull but also for our abuse of lawful things yea for that we cannot vse them so wisely purely temperatly soberly as we ought I meane apparell meate and drinke sleepe the mariage-bedde c. Yea it is our dutie to repent vs continually concerning our abusing of the best gifts and graces which God hath giuen vs and concerning the best things which we doe for that we cannot in the doing of them so holily and religiously vse the name of God either in his word Praier Sacraments or Sabbaths as wee ought to vse them to his honour and glory and for that wee cannot so dearely loue nor so aboundantly imploy our selues to profit our brethren as wee ought in and for the Lords sake both to loue and also in loue to labour to profit them Repentance therefore is not a sigh and away nor the worke of a day or two onely but it is to bee extended to the whole number of all the daies of our liues that sinne daily decaying godlinesse may continually prosper c. These things thus hetherto obserued wee cannot but perceiue that where is repentance as touching the substance of it as one may say standeth in the mortifying of sinne and in rising vp to newnes of life the which also is otherwise called the breaking vp of our fallow grounds that we sowe not among the thornes but that we be circumcised to the Lord c. Ier. 4.4 And the renting of our hearts and not of our garments c. Ioel. 2.13 and the putting off of the old man which is corrupt through deceiueable lustes and the putting on of the new c. Eph. 4.22 23.24 We may hereby perceiue I say that repentance hath diuers appurtenances or helping graces to the through happy effecting of it I would haue you therefore after this long breathing giuen you to shew both more immediatly and also more remouedly what graces are necessarie both for the mortifying of sinne and also for quickning to newnes of
would hinder yong children from comming to him let vs speedily breake through all lets that by no meâ—nes â—e be kept from him Thus much for the time when to repent Question Now why must we continually repent yea increase our repentance Answere Because it will be alwaies failing and vnperfect here in this life Explication and proofe It is very true And therefore not without cause doth the Apostle extend his exhortation of casting away euery thing that presseth down and the sin which hangeth so fast on euen to the end of our race that is through the whole course of our liues spending our blood as it were in this most holy and iust quarrell Heb. 12 1. c. 4. And the song of perfect triumph is not till another life when death shall haue fully lost sinne which is the sting thereof 1. Cor. 15.54 c. Question But what if our repentance stand at a stay or goe backward so that wee fall into some one particular sinne or other after that wee haue begunne to repent Answere God will surelie chastice such negligent and vndutifull forgetfulnes in euerie one of his children that shall deale so vnfaithfully with him And as touching those that continue and goe forward in a good course it is the will of God that they should with all holie wisedome and in all tendernes of Christian loue and compassion ouer the soules of such as are fallen to procure their recouerie as much as lyeth in them So wee reade Galat chapt 6.1 Brethren saith the Apostle Paul if a man bee fallen by occasion ExplicatioÌ„ proofe into any faulte yee which are Spirituall restore such one with the Spirit of meekenesse considering thy selfe lest thou also be tempted Beare yee one anothers burthen and so fulfill the Lawe of Christ And read likewise 1. Thessalon 3.14 And that God will chastice the negligence of his children wee reade it expressely confirmed from the Lord himselfe by the Prophet Nathan 2. Sam 7.14 in his message to king Dauid concerning his sonne Salomon I will be his Father saith the Lord and hee shall be my Sonne and if hee sinne I will chasten him with the rodds of men and with the plagues of the children of men that is with such correctioÌ„s as God vseth to correct men withall as one iudging without respect of person like to that Ps 82.6.7 But my mercie saith he shall not departe away from him as I tooke it from Saul whom I haue put away before thee And more generallie wee reade Psalm 89.30 c. from the ministerie of Ethan the Ezrahite If his children forsake my Lawe saith the Lord and walke not in my iudgements If they breake my statutes and keepe not my commandements Then I will visite their transgressions with the rodde and their iniquities with stroakes Yet my louing kindnesse will I not take from him neither will I falsifie my truth c. Dauid himselfe may be an example hereof vnto vs. And before him Moses and Aaron and others of Gods children whom God did sharplie chastice when they had transgressed against him Neuerthelesse God continued their good God and a gratious Father vnto them still For they sinned of infirmitie not in obstinacie c. Question But what if anie doe vtterlie fall away from that grace which they seemed to haue and doe nowe despite the holie Spirit of grace being growne worse then they were at the beginning Answere Vnto such there is no place lefte for the renewing of their Repentance And by the effect they doe shewe further that they neuer beganne to repent in truth ExplicatioÌ„ and proofe For the proofe of this read Hebr 6.4 c. chapt 10.26 c. And 2. Pet 2.20 c. and 1. Iohn 2.19 They went out from vs saith the Apostle Iohn speaking of such kinde of Apostataes but they were not of vs. For if they had bene of vs they would haue continued with vs. But this commeth to passe that it might appeare that they are not all of vs. THere is yet something remaining concerning the doctrine of Repentance whervnto I desire to heare your answere Question Haue wee suppose yee anie power of our selues to repent and to change our owne hearts mindes and wills either at the first in generall or after that Repentance is in some particular respects to bee renewed againe Answere No no more then ther is in any creature a naturall power to conceiue and bring forth it selfe into the worlde at the first or afterward to make himselfe a newe arme or a newe legge if it be once cutte off from the bodie You say well for herein the proportion holdeth betwixt our naturall generation and birth and our spirituall regeneration and new birth as will yet further appeare in that which followeth Question WHerefore that wee may proceede By whom are wee then to be conuerted or caused to repent vs of our sinnes Answere By the holie Ghost whose entire work our whole regeneration is and in no part or parcelâ— of it any of our owne Explication and proofe It is most certainlie so It is hee alone who worketh both Repentance and also Faith with all spirituall and heauenlie wisedome and vnderstanding in vs with all the increases and renewings of euery decaye therof as wee read Iohn â— verse 5. Verilie verilie saith our Sauiour Christ to Nicodemus except a man be borne againe of water and of the Spirit hee cannot enter into the kingdome of God Read also Galat 5.22 The fruite of the Spirit is loue ioye peace long suffering gentlenes goodnes faith meeknes temperance And Ephes 5.9 The fruit of the Spirit is in all goodnes and righteousnes and truth And 2. Cor 3.17.18 Wee are changed into the image of the Lord from glorie to glorie as by the Spirite of the Lord. And in this respect the holie Ghost is called the Spirit of Sanctification and wee our selues are said to be sanctified by the sanctification of the same Spirit and not otherwise Rom 1.4 Christ our Lord was declared mightilie to be the Sonne of God touching the Spirit of sanctification by the resurrection from the dead And ch 15. vers 16. The Gentiles are acceptable to God beeing sanctified by the holie Ghost And 2. Thess 2.13 Called to saluation through the sanctification of the Spirit And 1. Pet. chap 1.2 Elect vnto sanctification of the Spirit Read also Isai 4.4 and chapt 59.21 Mal 3.2.3 and Matth. 3.11 Likewise Iere 31.8 Conuert thou me and I shall be conuerted And verse 31.32.33 The Lord saith hee will put his Lawe in the inward partes of his people and write it in their hearts This hee doth by the finger of his holie Spirit Ezek 36. â—â— and Ioel 2.28 Thus the whole worke of our regeneration and sanctification is of the Spirit Yet so as God giueth his children this grace and power that they doe carefullie vse the meanes seruing herevnto euerie one for his own part and mutuallie one for another as
remained sure and both had and hath stil this seale The Lord knoweth who are his that is he so kâ—oweth them that he wil certainly preserue them to wit so many as shal truly â—orâ—ake their sinnes according to that which followeth in the same text let euery one that calleth on the name of Christ depart from iniquitie For the proofe of the second part read 2. Pet. 1 5. c. Therefore giue ye euen all diligence thereunto ioyne moreouer vertue with your faith and with faith knowledge and with knowâ—edge temperance patience c. And thus brethreÌ„ saith the Holy Apostle vse diligence to make your calling and election sure for if ye doe these things ye shal neuer fal For by this meanes an entrance shal be ministred vnto you aboundantly into the euerlasting kingdome of our Lord and Sauiour Iesus Christ Notable to this purpose is the profession of the holy Prophet Ps 119 v. 166. and v. 1â—â— Where he ioineth this trust and longing after saluation with delight in obeying the law of God Lord saith he I haue trusted in thy saluation and haue done thy coÌ„mandements And againe I haue longed for thy saluation ô Lord and thy Law is my delight To this purpose also is that of the Apostle Paul Phil. 2.12 My beloued as ye haue alwaies obeied not as in my presence onely but now much more in my absence so make ye an end of your owne saluation with feare and trembling And Rom. 11 20 Thou standest by faith be not high minded but feare c. For the proofe of the third part of the answere read Heb 10 22.23 24 25 Let vs draw neare with a true heart in assurance of faith c. And let vs keepe the pâ—ofession of our hope without wauering for he is faithfull that hath promised And let vs consider one another to prouoke vnto loue and to good works not forsaking the felowship which wee haue among our selues c. Touching the 4. part read 1. Thess 4.1 c. Furthermore we beseech you brethren and exhorte you in the Lorde Iesus that yee increase more and more as yee haue receyued of vs how yee ought to walke and to please God c. And chapt 5.23.24 Nowe the verie God of peace sanctifie you throughout and I praye God that your whole spirit and soule and bodie may be kept blameles vnto the comming of our Lorde Iesus Christ. Faithfull is hee which calleth you who will also doe it Brethren pray for vs. For the proofe of the last branche reade Rom 12.6 All Prophesie must be according to the proportion of faith Reade also Galat 1.8 9. Though that wee or an Angell from heauen preache vnto you otherwise then that which wee haue preached vnto you let him be accursed As we said before so say we now againe c. And againe 2. Thes 1.2.2 We beseech you c. Be ye not sodainly mooued from your minde nor troubled neither by spirit nor by worde nor by letter c. let no man deceiue you by any meanes c. and verses 9.10.11.12 And 1 Iohn 2.21 No lye is of the truth Hetherto of the dueties of the particular comforts Question NOw what is the duety of all the comfortes of faith in our one onely very true God eternall and almightie infinite inuisible c. they being all put as it were together Answere It is our duty both generally in euery particular respect in most solemne reuereÌ„d religious maÌ„ner to magnifie the most glorious reuerend name of the Lord our God ExplicatioÌ„ proofe This is indeede a generall duety as it were belonging both iointly and severally to all the former comforts of faith The practise wherof we may read to our own instruction and for our example and imitation 1. Chro 29.10 c. King Dauid blessed the Lorde before all the congregation And Dauid saide Blessed be thou O Lord God of Israell our father for euer and euer Thine O Lord is greatnes and power and glorie and victorie and praise For all that is in heauen and in earth is thine Thine is the kingdome O Lord thou excellest as head ouer all Both riches and honour come of thee and thou raignest ouer all and in thy hands it is to make great and to giue strength vnto all Now therfore our God wee thanke thee and praise thy glorious name Read also Psal 47. and Ps 72.18.19 Ps 89.52 106.48 Rom. 16.25 27. 1. Tim. 1.17 and ch 6 15 26. and 1. Pet 5.10.11 and in the Epistle of Iude verses 24.25 and Reuel 5.13 Thus therfore according to the holy exhortation Psalm 34.3 Let vs euerie one for our owne parts praise the Lord with the rest of his faithfull seruants and let vs all magnifie his name together Yea let vs to this ende abound in all particular fruites of true thankfulnesse to his most plentifull honour and praise as much as wee may possiblie attaine vnto For assuredlie faith receiuing the manifolde and aboundant comforts of the manifolde and superabounding grace of God it standeth deeply bound to yeeld all the fruits of thankes that may bee neyther can it receiue the grace of our most gracious God in vaine THe last point of our inquirie now onely remaineth concerning this Article of our faith in one onely true God that is touching the danger of noâ— beleeuing in h m Question What is that Answere Such as will not beleeue in him to their comfort neither walke dutifully before him in the obedience of faith as a fruite thereof besides that they shall want that vnspeakeable peace and comfort of conscience which faith yeeldeth the which of it selfe is a heauy punishment they shall finde in the end that both the wisedome and power and iustice of God yea that euen God himselfe and all that he is in his eternall and infinite nature wil be armed against them to their euerlasting and most wofull destruction Beliefe in one 〈◊〉 God three dâ—stinct 〈◊〉 It shall certainly come so to passe indeede The Danger of not beleeuing If yee beleeue not saith the Prophet 〈◊〉 chap â— verse 9. sureâ—y yee shall not be established And further Ier chapt Exâ—â—â—cation 〈…〉 17. â— Cursed be the man that trusteth in man and maketh flesh his arme and withdraweth his heart from the Lorde For hee shal be like the heath in the wildernes c. And yet further Psal 73.27.28 Loe saith the Prophet they that withdrawe themselues from thee shall perish thou destroyest all them that go a whoring from thee And againe Psal 78.21.22 Wrath came vpon Israell because they beleeued not in God and trusted not in his helpe For they perished in the wildernes chiefly because of this their sin Likewise Hebr 10 38 39. They that withdraw themselues from faith doe it to their perdition Finallie Reuelat 21.8 The fearfull and vnbeleeuing shall haue their portion in the lake that burneth with fire brimstone which is the second death
fatherlie care to turne all to the benefite of the soule according to that of the Apostle Paul Romanes 8.28 Wee knowe that all things worke together for the best vnto them that are called of his purpose c. But more particularlie Question What is that admirable manner of the Lord God his most prouident mercifull and Fatherlie gouernment ouer the soules of his children and faithfull seruants Answere VVheras wee are all of vs by nature vaine foolishe prowde and rebellious against God and his word he doth by the gracious power of his holie Spirit through his word so alter and change the hearts mindes and willes of all those that be his that hee maketh them fooles in themselues sheweth them to be in themselues weake also miserable euery way forlorne that so he may make them carefull to seek to be truely wise holie and blessed in him Yea hee leadeth them downe as it were to the lowest pitte of Hell that he may make them fitte at the last to inhabite the highest and most glorious Heauens And all this of his meere grace and fauour in his beloued Sonne our Lorde Iesus Christ euen according to his owne counsell and purpose in him before the world was as was saide before It is verie true For euen herevnto doth the Lord subordinate the course of his gouernment ouer all his other creatures and workes To this purpose hath hee sanctified all his holie ordinances worde prayer Sacraments c. To this purpose doth hee speciallie guide the thoughtes wordes and works of his children censuring rebuking and chastising them so farre as they doe erre and goe astray from him but comforting incouraging and reioycing them in all things wherin they doe well obeying his word and the holie motions of his good Spirit which frameth their hearts of conscience to will and desire that onelie which God willeth c. This your last answere containeth both the effectes and also the cause of this excellent prouidence of God concerning his children For the which I desire that you should shewe some proofe out of the holie Scriptures And first concerning the effectes of Gods most holie gouernment in the altering and changing of the heartes of his chldren of fooles making them wise of weake strong c. Question What ground haue you for the proofe of these things Answere To this purpose the Apostle Paul teacheth vs that wee are not of our selues sufficient no not fitte so much as to thinke a good thought 2. Cor. 3.5 Much rather therefore must the will and the deede be of God Philipp 2.13 For it is God saith the same Apostle who worketh in you the will and the deede euen of his good pleasure And 1. Corinth 12.3 No man can say that Iesus is the Lorde but by the holie Ghost And Romanes 8.14 They that are the Sonnes of God are ledde by the Spirit of God Finallie Galatians 5.22 c. The fruite of the Spirit is loue ioye peace long-suffering gentlenes goodnes faith meeknes temperance against such there is no lawe For they that are Christes haue crucified the fleshe with the affections and luâ—â—es If wee liue in the Spirit let vs walke in the Spirit ExplicatioÌ„ and proofe See the last Answere in the former page These holie Scriptures doe shew in deed the most excellent and admirable worke and gouernment of God concerning the soules of his children To the which purpose also the Apostle saith further Let euery one that seemeth to be wise in this world be a foole that he may be wise For the wisedome of this world is foolishnes with God c. 1. Corinth 3.18.19 Reade also Rom 7.9 c. to the ende And Galat 5.17 Read likewise Reuel 3.17.18.19 Thou saiest I am riche c. and knowest not that thou art wretched c. I counsell thee to buye of mee gold tryed by the fire that thou maiest be made rich c. As manie as I loue I rebuke and chasten be zealous therefore and amend And that the Lorde leadeth his children downe as it were to the lowest pit and raiseth them vp againe from all their feares and sorrowes c. it is euident Psalm 86.13 and Psalm 130.1 And likewise Actes 14.22 The beaten way to the kingdome of God is by manifold affliction and tribulation But in all troubles and afflictions the Lorde standeth by his children as a tender supporter and comforter 2. Corinth 4 8 9. Moreouer how exact a watche and howe prouident a gouernment the Lorde exerciseth ouer his children reade it notablie described Psalm 139.1 c. O Lorde saith the Psalmist thou hast tryed mee and knowne mee Thou knowest my sitting and my rising thou vnderstandest my thought a farre off c. Thou boldest mee straite behinde and before c. Whether shall I goe from thy Spirit c. But all this to the singular benefit of euerie true seruant of God whom God nourtereth as a Father his childe whom hee dearely loueth And as hee dealeth thus watchfullie for euerie one a parte so doth hee for the whole bodie of the Church conioyntlie against the which the verie gates and power of Hell shall neuer bee able to preuaile as our Sauiour Chrâ—st hâ—mselfe assureth vs. Finallie the gouernment of God ouer the soules of his children whether of euerie one apart or of manie or of all together it is to be considered not onely in his long sufferance before their conuersion but also in their conuersion it selfe and for euer after So that if they waxe at any time forgetfull he causeth their owne heartes to smite them as hee did the heart of king Dauid after that hee had sinned in numbring the people hee giueth them troubled consciences he chastiseth them sharplie in their bodies because of the sinne of their soules he taketh awaye all comfort of his Spirit for the time though hee mindeth to restore them to their former ioyes againe But who can expresse the manifold wisedome of Gods most holie prouidence in the gouernment of his children Hetherto of the effectes of Gods most gracious prouidence towardes his Church and euerie member thereof LEt vs now come nowe to the chiefe cause of all The which as was saide is the meere grace and fauour of God Question What ground haue you hereof Answere Because thou wast precious in my sight saith the Lord by his holie Prophet and thou wert honourable and I loued thee therfore will I giue man for thee and people for thy sake Isai chapt 43.4 c. ExplicatioÌ„ proofe The same we may see likewise testified Deut chapt 7. verses 6.7.8 c. and Ezek chapt 16.1.2.3 c. The which testimonies though they respected more particularlie the Church of the Iewes yet by them it is euident what manner of affection the Lord beareth towards his whole church both of Iewes and Gentiles and also what is the true cause of all the dignitie and happinesse of the Church euen the free loue and adoption or acceptance
was in perplexitie c. yet doe I remember the time past I meditate in all thy workes yea I doe meditate in the workes of thy handes And agaâ—ne Psalm 119.27 Make mee to vnderstand the way of thy preceptes and I will mediate in thy wonderous workes And in this comfort iustly may wee reason for the certaintie of all the promises of God yet to be performed and therein to comfort our selues according to that 1. Thes 4.18 Comfort ye one and other with these wordes And according to that of the same Apostle 2. Cor 1.10 God hath deliuered vs from a great death and he doth deliuer vs in whom we trust that yet hereafter he will deliuer vs. Secondly the comfort of Gods fatherly prouidence in his vsuall and ordinarie course cannot but be the more comfortable if we consider that it is nothing inferiour but many degrees more bounteous and of longer continuance by great oddes then haue beene the particular extraordinarie actions and workes thereof though for the present neuer so wonderfull and strange as wee may perceiue by comparing the one with the other in their seuerall kindes As for examples sake It must needes be acknowledged that God hath vsed his holy Angels in most worthy and waightie seruices and that at sundrie times according as he hath recorded them and made the memoriall of them famous in his Church both for the bodily preseruation and safetie of his seruants and also for their spirituall instruction and comfort For their bodily saftie and preseruation as we read Gen 19.15 concerning the deliuerance of Lot from the destruction of Sodom And chap 32.1.2 of Iaakob from the rage of his brother Esau Of Elisha from the Host of the Aramites 2. King 6.16.17 Of Hezekiah and his people from that fierce siege of the King of Ashur chap 19.35 in the same booke Likewise Dan chap 3.28 God deliuered the three men of Israel from burning in the hote fierie fornace by the ministerie of an Angell And chap 6.22 Daniel himselfe was by an Angell of God deliuered from the mouthes of the hungry and rauenous lions An Angell also was the holy instrumeÌ„t which God of his goodnes vsed to make the poole of Bethesda healthfull to the diseased euen to any one whosoeuer should from time to time after the stirring of the water by the Angell be first put into it Iohn chap 5 2.3.4 And Act 5.19 The Angell of the Lord deliuered the Apostles out of prison And chap 12.7 An Angell deliuered Peter And chap 27.23 An Angell of God comforted Paul against the feare and danger of ship-wracke And as the Lord hath thus vsed his holy Angels for their bodily deliuerance and preseruation so hath he vsed them in extraordinarie seruices to the spirituall instruction and comfort of his people As Gal 3.19 The Lawe was ordained by Angels in the hand of a Mediator And Dan ch 9.21 c. Daniel was informed concerning the seuentie weekes of yeares that is what should be the space of time from the returne of the people of Israel out of their captiuitie til the time of the deliuerance and redemption of the whole Church of God both of Iewe and Gentile by the death of our Lord Iesus Christ He was also instructed by the same Angell in many other things chap 10 c. Likewise an Angell euen the same Angell Gabriel as it seemeth certified Zacharias of the conception and birth of Iohn Bâ—ptist the forerunner of our Sauiour Christ And the virgine Marie of Christs conceptioÌ„ birth And Ioseph of the crueltie of Herod against him from his birth c. Thus the ministerie of the holy Angels in extraordinarie course was from God exceeding gracious to his Church But their ordinarie and continuall seruice to our Sauiour Christ and his Church is yet greater then in these fewe particulars if it be apprehended by faith and duly weighed and considered according to the testimonies thereof Psal 34.7 Mat 18 10. Iohn 1.51 and Heb 1.6.14 though their seruice is not externally so apparant but in a more secret and inuisible course It may not be denied but God wrought a great and gracious worke by the windes when remembring Noah that was in the Arke hee cleared the earth from the waters Gen 8.1 But is not his prouidence as great and as gracious in his continuall bringing forth of the windes out of his treasures for the daily clearing of the aier lest it should grow contagious c. Psal 133 7. God wrought a wonderous worke as it must be confessed when hee fed the people of Israel fortie yeares together with manna from heauen Deut 8 3 4 and chap 29.5.6 and Iosh 5 12. But is the prouidence of God lesse worthy to be celebrated of vs for feeding all the world with bread out of the earth more then fortie hundreth yeares yea by the space of sixe and fiftie hundreds of yeares according to that Psal 104.14.15 It was indeed a rare miracle of God that the rauens at his appointment fed Elijah the Prophet 1. King 17.4 but the worke of Gods perpetuall prouidence is greater in that he ordereth the continuall flying and the life death of euerie foule euen to the falling of a little sparrowe Moreouer we cannot but acknowledge that it was a notable worke of God in that he caused the gourd or whatsoeuer plant it was to growe vp to his full stature in one night to shadow the Prophet Ionah from the heate of the Sun But why should wee not wonder more at the constant worke of the same our God in the continuall grouth of all plants and trees and grasse ouer the face of the whole earth For it is the most prouident and admirable hand of God which worketh all this Psal 104.14.15 c. as we haue seene before And that we may see it yet further to be so let vs consider it in some other matters The same God who once tooke the kingdome of Israel from Saul gaue it to Dauid 1. Sam 14.28 he doth from time to time order and dispose of all the kingdomes in the world According to that Psal 75.6.7 Dan 4.22 The most high beareth rule ouer the kingdome of men and giueth it to whomsoeuer hee will The deliuerance of Iob out of his affliction was exceeding gracious according to the greatnes of his affliction and accordingly doth the Apostle Iames make him an example for the common comfort of the faithfull insomuch as it is an vsuall thing with the Lord to take pittie vpon his seruants in their greatest aduersities and to deliuer them out of them in his due time Ps 107. Likewise as God deliuered Dauid out of all his aduersitie so he is neare to saue euery one that is afflicted in Spirit Psal 34.17.18 God that destroied the counsell of Ahitophel 2. Sam 17. v. 14.23 hee doth vsually breake the counsell of the heathen and bring to nought the deuises of the people Ps 33.10 And v. 11. The counsell of the
in God so to doe though it be wicked and vniust in men And secondly we must dulie consider the manner of Gods working which is not by impulsion but by leauing the wicked to themselues and by giuing them ouer to the power of the Diuell and all to this end that he may take iust vengeance for former sinnes And thus it is iust with God to punishe one sin by another But as touching all other things God doth not onely order and dispose them but he doth likewise effectuallie and originallie worke them all Hee worketh great and strange things that all flesh might learne to feare be-before him He sendeth hard things to trie our faith and patience He worketh small things to shew vs the infinitenes of his power and wisedome and that thereby wee might the rather discerne the greatnes of the greater of his works He causeth many defects in nature that we might by the defect the rather acknowledge his fulnesse and sufficiencie in those that be perfecter He maketh many monstrous things to admonish vs of the benefit of a right and orderlie shape Hee maketh some fooles and blinde c that wee may know from whence wee haue our sight and wisedome c Hee maketh some men light and ridiculous to trie our grauitie and that we might learne to auoide the scurrilitie that is in our nature c. Thus from the greatest thing to the least of all that is not in the owne nature simplie sinne God hath not onely his ruling but also his actiue and working hand euen from the Elephant to the little flie as well in prouidence and gouernment as in Creation as was obserued before in the doctrine therof This while some haue not aduisedlie thought of they are iustlie reprooued of the more sound defenders of Gods holie prouidence Not onelie that heathenishe and ouer-wise Plinie Natur hist lib 2. ch 7. who thought that if an vniuersall prouidence should be acknowledged in God it must needes breede him ouer-much trouble and put him to many base seruices but also they haue reproued and not without cause Ierome a learned and renoumed Christian for that hee hath negligently let fall some thing Hieronim in cap 1. Hab sauouring of the same vaine erroneous conceit as if God were to be thought of as one not regarding small matters or base creatures But alas this is the basenes of their owne conceipt and at the best an ouer-curious feare of a causelesse dishonour to be put vpon the Lord. For I beseech you shall wee suppose that either the Prince of a countrie is employed in base busines because hee ordereth not onely the greater matters at the Counsell table but also all mechanicall and hospitall busines for the well vsage of the poorest creatures vnder his gouernment Or shall we say that the chiefe Magistrate or Maior in a citie is baselie emploied when he taketh order for the cleansing and keping sweet of the channelles of the citie and for the carying out of the draught at the fittest times with the least annoyance that may be Nothing-lesse It is so much the more to their honour by howe much they shall stoope downe more lowe and for the common benefit of the nation or citie shall after a sorte forget their honour c. So then yea infinitely much more is it to the honour and glorie of God in that notwitstanding he is the most high and excellent yet he abaseth himselfe to beholde the things both in the heauen and in the earth according to the excellent obseruation of the holie Prophet Psal 113.5.6 Yea euen to the mustering of the Flies c against Pharaoh king of Egipt Psalm 105.31 c. Thus then glorifying the name of the Lord in all things wee must not exclude the holie prouidence no not from the least thing Yea and euen touching the most wicked outragious and strangest confusions that at any time breake out in the world through the practise of the wicked they doe so much the more illustrate the most wise and Almightie prouidence of God in that he turneth all to a quiet calme and setteth things in better order againe then they were before Say therefore vnto God as we are exhorted Psalm 66.3 c. How reuerend art thou in thy workes through the greatnes of thy power shall thine enemies be in subiection vnto thee c. Read also Ierem 5.23.24 and chapt 10.6.7 c. Fourthly that former experience the present sense of Gods mercie ought to incourage vs to be in comfortable expectation of a good issue it may appeare from the nature of faith in regard wherof the Prophet Isaiah saith Hee that beleeueth shall not make hast Isai 28.16 And ch 30.15 Thus saith the Lord God the holy one of Israel In rest and quietnes shall ye be saued in quietnes and in confidence shal be your strength but ye would not But Psalm 112.7 It is said of the righteous man that is of the true beleeeuer louing and following righteousnes that hee will not be afraide of euil tidings for his heart is fixed and beleeueth in the Lord. Let vs heere remember againe the gratious issue which God hath vsuallie giuen to his seruants in bringing them out of their troubles to Ioseph Dauid Iob c. And that comfortable Prouerb vpon so comfortable an occasion In the mount will the Lord prouide And 1. Corin 10.13 God will not suffer vs to be tempted aboue that wee are able but he will giue the issue with the temptation that weâ— may be able to beare it Read also Isaiah 51.12.13 I euen I am hee that comfort you What a one art thou that thou shouldest feare a mortall man c. And Matth 10.28 and Luke 12.4.5 I say to you my friendes be not afraied of them that kill the bodie c saith our Sauiour Christ. That in prosperitie it is our dutie to prepare for aduersitie Read Eccles 7.16 and Hebr 13.3 Remember them that are in bondes as if yee were bound with them c. Note Two extremities are to be auoided accoâ—ding to that Pro 3.11 and Heb. 12.5 My sonne despise not the chastening of the Lord neither faint when thou art rebuked of him Read also all sottish neglect of Gods corrections condemned isai 42.25 and Hosea 7.9 Read also Eccl 7.16 That in aduersitie wee ought patientlie and meekely to submit our selues vnto it whatsoeuer it be as knowing it to be the hand of God it is according to that Amos 3.6 Shall there be euill in a citie and the Lord hath not done it And Lament 3.38 But for our dutie of patience and meekenes in the bearing of our aduersitie call here againe to minde the comfortable exhortation of the Apostle Hebr 12.5 Read also Leuit 10.1.2.3 Nadab and Abihu the sonnes of Aaron were deuoured by the fire but Aaron held his peace And 1. Sam 3.18 It is the Lord saith Eli Let him doe what seemeth him good And 2. Sam 15.26 If the
gouernment vnder his authoritie and name and finallie to execute by his Ministers all the censures and iudgements belonging to the gouernment of hiâ— Church here in this world both for spirituall rebuke and also for comfort Explication and proofe That these things are so we may euidently perceiue from the latter part of the 110. Psal Reade also Heb. 3.6 Matth. 28.18 Luke 1.32 33. Act. 1. verses 2 3. 1. Tim. 5.21 and cha 6 13.14 Question Is there yet any other comfort that you can rehearse Answer He hath by the vertue and efficacie thereof made vs and all true Christians Priests and Kings yea a royall Priesthood vnto God Whereunto also he hath appointed and sealed vs by the earnest of his holy Spirit which he hath giuen vnto vs. ExplicatioÌ„ proofe This is expresly affirmed Reuel chap. 1. verses â— 6. And againe chap. 4.10 and 1. Pet. 2.9 and 2. Cor. 1.20 21 22. And whence should this double dignitie be deriued vnto vs but from this his owne anointing whereof he maketh vs partakers To wit in such sort as it may be meete for vs to haue communion with him herein as we shall consider further hereafter But now for a further helpe to the clearing of this matter What meaneth this Question that our Sauiour Christ hath made vs Priests and Kings vnto God Whereas we are in our selues profane God hath sanctified vs to himselfe in our Sauiour Christ taken vs all as it were into holy orders with him Answere and herefore doth not any longer account any of vs for profane and vnâ—oly but admitteth vs as holy Persons to performe the holy duties of his diu ne worsâ—â—p and seruice before him Lik wise thougâ— we are in our selues verie vâ—ssalls to sinne and Satan who is the Prince and after asort the God of the chi dren of this sinfull woâ—â—d by our Lord Iesus Christ we are â—et free and made more then conquerours ouer them so that by his power and vertue we are enabled to command them and as it were euen to tread and trample them vnâ—er our feete ExplicatioÌ„ proofe These verily are most great and comfortable aduancements and could in no wise agree to such base and sinfull wretches as we are were it not by meere and high fauour through the mediation intercession of the Sonne of God our most worthie and royall higâ— Priest Now therefore seeing our Sauiour Christ hath purchased them for vs and God hath for the same our Sauiours sake freâ—ly bestowed them vpon vs let vs not profanely cast away so great an honour and dignitie from our selues Nâ—ither let vs any longer suffer the Popish hierarchie falsely to appropriate it to them taking and making themselues an odious kinde of Priesthood of their owne deuising whereby they haue vniustly made the honourable name of Priest vnpleasant to christian eares in so much as they haue notoriously abused it to a most sacrilegious vsurpation highly derogatorie to the onely propitiatorie sacrifice of our Lord Iesus Christ in that they challenge to themselues a power to offer Christ euery day to God in an vnbloodie propitiatory and meritorious sacrifice for the quicke and the dead But we reiecting their wicked abuse and ouerstriding the stumbling blocke The Duties which they haue laid in our way Let vs according to the holy ordinance and meaning of the Lord reioyce and blesse his holy name for this our christian prerogatiue in that the vaile being rent and the Priesthood of the law abolished we are now all of vs made a holy and kingly priesthood to God Yet so as two cautions are herein necessarily to be obserued First that we doe not in thâ—s respect fancie any confusion in the Church of Christ as if there were no difference now betwixt Minister and people in regard of publike ministerie And secondly that we must alwaies remember that this is a spirituall and no earthly aduancement wherein we should pride our selues with contempt of Princes and Magistrates in the ciuill estate but that the truth and perfection of this our glorie and aduancement in Christ is to humble our selues most lowe in giuing glorie to God and in seeking the benefite of his Church lifting vp our mindes onely against sinne and the Diuell ouer whom our Sauiour Christ hath giuen vs power to reigne But of this more in the Duties Question Now in the last place of the Comforts What is the comfort of this that Iesus Christ the Sonne of God is called and is in verie deede our Lord Answere Seeing he hath the onely soueraigne right and Lordship ouer vs we haue this comfort to our consciences that wee are spiritually free from the bondage of all other whether profane Tyrants or superstitious and prowd popish Prelates in that they haue no lawfull power and authoritie granted them of God to command and binde our consciences to any thing contrarie to his lawes and to the doctrine of the Gospell of our Sauiour Christ. This in deede may also be iustly a great comfort considering we haue but one Master and Lord ouer our soules and consciences whom we are to serue and to whom we stand bound to seeke to approue our selues So that if we shall please him in the way of our saluation and in the spirituall affaires of his kingdome we may touching those matters be out of care to please any other Master or Lord whosoeuer shall shew himselfe to bee of a contrarie or disagreeable minde The comfort of this is the same in effect with the comfort of Christs kingly authority but it is vnder this word Lord more familiarly and distinctly expressed in the words of our Creed And finally let vs marke and we shall perceiue that all the comforts haue their originall ground from euery of the titles as well as from any of them and from all of them ioyntly though we haue for the more plainnes of instruction thus distinguished them Happy therefore yea thrise happy are all true christians who haue such a Sauiour as is both the Sonne of God and also Iesus and Christ and Lord that no consolation might at any time or in any estate and condition of life be wanting vnto them Hetherto of the comforts NOw let vs come to the Duties belonging to these notable Comforts of our christian faith Question And first to speake more generally Which may they be Answere In our iudgement we are to esteeme him to be most high and excellent aboue all other not onely earthly men but also heauenly Angells In our affection we are accordingly to loue and reuerence him aboue all creatures and most earnestly to seeke after the true knowledge of him In outward profession and practise of diuine worship it is our dutie euen from our verie soules and spirits to honour and serue him with the same honour and seruice which belongeth to the diuine Maiesty of God in faith and feare with prayer c. Finally we are to be so farre off from
the Lord being a seruant is the Lords free man Likewise also he that is called beeing free is Christs seruants Ye are bought with a price be ye not the seruants of men And Galat. 1.10 Goe I about to please men I were not then the seruant of Christ saith the holy Apostle Reade also Ephes 6.1 and verses 5 6 7. And 1. Thes 4.1 2. and 1. Tim. 6.1 2 3 4. According to all which testimonies it is good reason that all our obedience to any other Master or Lorde must bee limited so as it may stand with obedience to our Lord Iesus Christ because all other Lords yea euen the chiefe of them either be or ought to be his seruants according to that admonition Psal 2.10 11 12. So that they haue no more power to command any thing contrary to the commandements of the Sonne of God our Lord from heauen then any inferiour iustice may contrary any law publikely enacted by the King of the Land Secondly that we doe stand bound to imploie our selues with all the gifts that we haue in our mindes and with all outward gifts bestowed vpon vs as also to vse all creatures and ordinances of the Lord so as we may giue a good account thereof at the day of iudgement we may perceiue by that which we reade Matt. 12.36 and cha 25.13 c. 2. Cor. 5.10 and 1. Pet. 4.5 There is good reason that we should not abuse any thing no not the least or basest of the creatures euen because they are the Lords We must doe nothing without our commission from him Thirdlie that none must be ouer-masterly or rigorous either in domesticall or ciui l or ecclesiasticall gouernment it may be euident in that our Sauiour is chiefe Lord in euery respect Ephes 6. verses 4.9 Colos 3.19.21 Read also Isai 29.22 23 c. Moreouer Rom. chap. 14. verses 10 c. And Iames. 3.1 And 1. Cor. 10.22 23 c. Matth. 24.48 c. For the proofe of the last point reade Rom. 14.7 8. and 2. Cor. 5 9. And Act. 7 59 Wh re the example of Stephen is notable Likewise the example of the Apostle Paul chap. 20.24 And in the Gospel Luke 23. the beleeuing and repenting theefe on the Crosse who though he had notoriously failed in not liuing to the Lord yet he did most singularly yeelde his dutie to our Lord Iesus Christ in dying vnto him to the great glorie of his grace in the sight of all malitious disgracers of him These therefore are the duties which the comfort of faith yeeldeth from this that the Sonne of God is our Lord. Question Now What are the duties which the comfortable title of Iesus a Sauiour doth call for at our hands Answere First it requireth that we doe acknowledge our selues to be in and of our selues vtterly lost yea most miserable and damnable creatures Secondly it requireth that we doe seeke to him alone for our saluation Thirdly that we vse those meanes onely of Word Prayer Sacraments which he hath commanded and sanctified as blessed helpes thereunto Finally it requireth at our hands yea at our hearts that we be in speciall manner thankefull with neuer ending thanks and in like manner specially dutifull with all the best fruites of dutie that may be for this euerlasting and vnualuable benefit of our saluation Explicatiō proofe It is verie true In this respect iustly may we enter into most earnest consultation with our selues after the example of King Dauid Psalme 116. saying What shall I render to the Lord for all his benefits toward me And well may we answer our selues as hee did I will take the cup of saluation and call vpon the name of the Lord. I will pay my vowes vnto the Lord c. But that we may henceforth begin with the proofe of the first branch of the answer reade Matth. 18.11 The Sonne of man is come to saue that which is lost Yea so as he professeth that he came not to call the righteous that is such as are iust in a prowd conceit of their owne vertues but sinners to repentance chap. 9. verses 12.13 And so consequently to saluation For the proofe of the second branch reade Act. 4.12 There is giuen no other name vnder heauen whereby we must be saued And first Tim. 2.5 There is one God and one Mediatour betwixt God and man which is the man Iesus Christ Good reason yea necessary good reason therefore that wee doe seeke to him alone And there is no doubt but where there is any truth of faith in acknowledging from the heart that the Sonne of God is the onely Sauiour of mankinde there will be a diligent seeking after Christ yea an earnest seeking vntill he be found by the most neare approach that may be made vnto him What a seeking was there to the poole at Ierusalem called Bethesda as it were a place of mercie Iohn chap. 5. verse 2 c. There cannot any man come about which professeth any speciall skill of curing bodily diseases but euery one that hath any imper is readie to seeke vnto him How much more therefore aboue all the degrees of comparison ought we not to seeke to our Sauiour Christ who is come not onely to repaire all our impers both of bodie and soule but euen wholly to saue vs and to build vs vp into a perfect building in himselfe where as we were before altogether ruinated cast downe and destroied And the rather ought we to doe thus because wee may be vndoubtedly certaine both of the diuine skill and also of the most gratious good will and of the all-sufficient power of this our blessed Lord and Sauiour Isai 53.11 And 1. Tim. 1.15.16 As touching the cure of all bodily Phisitions or Surgians beside that it is but bodily and that also but for a while and in a small measure when it is performed in the best degree that may be it is for the most part very doubtfull in the most dangerous diseases whether the hand of the cunningest professour can yeelde any helpe or no. Wherefore now thirdly as a consequent of the former the true beleeue◠being perswaded of the most perfect skill of this our Phisition will doubtles vse all good and holie meanes as soueraigne medicines whatsoeuer our Sauiour hath in his diuine wisedome commanded and sanctified to the furthering of his so great a saluation namely the word and sacraments and such other as was said before For euen to this purpose the word of God is called a healing and sauing Word And so are the holy Sacraments and Praier as Isai 57.18.19 Act. 13.26 1. Tim. 4.16 and 1. Pet. 3.21 And Iames 5.15.16 As for the last branch the proofe was set downe from the example of King Dauid in the first place and by some other testimonies And it is so cleare that it requireth no further proofe then our diligent and carefull practise of so bounden a dutie It followeth now that we are to inquire of the
it were a sacrifice or thank-offering for the witnessing of the truth by holy martyrdome Explication and proofe These things also haue indeed their warrant from the holy Scriptures For the first point whereof we haue to begin withall one plaine testimony Rom. 12.1.2 Reade also Gal. 5.24 In this respect the preaching of the Gospel is a kinde of sacrificing of the people vnto God euen of so many as are thereby conuerted vnto him Rom. 15. verses 15 16 17. and 2. Cor. 2.15 For the second point to wit that the duties mentioned are to be performed as spirituall sacrifices to God reade Psal 51.17 The sacrifices of God saith the Kingly Prophet Dauid are a contrite heart c. And Psal 141.2 Praier is called a sacrifice Likewise Reuel chap. 5.8 and chap. 8.3.4 So is thanks-giuing Heb. 13.15 And in the next verse almes-giuing or beneficence is termed by the same name And againe Philip. 4.18 These are the sacrifices wherevnto as the Apostle Peter assureth vs christians are called as a holy Priesthood to offer vp spirituall sacrifices acceptable to God by Iesus Christ 1. Ep. chap. 2. verse 5. And verse 9. Ye are a royall Priesthood c. that ye should shew forth the vertues of him that hath called you out of darknes into his maruelous light For the proofe of the third point we haue Rom. 6.12 Where the Apostle writeth thus Let not sinne reigne in your mortall body he vsing therein a * Basilâ—ueto word noting the spirituall kingdome ore dominion of sinne which cannot be subdued but by a countermand of a kingly power superiour vnto it And verse 13. he saith further Neither giue yee your members as weapons of vnrighteousnes where he vseth a * Paristánete word of Priesthood by an allusion to the presenting and placing of the bodily sacrifice before the Lord after the manner of the law Reade also concerning that power which wee haue by our Sauiour against the world 1. Iohn chap. 5. verses 4 5. And ouer the Diuell Iames 4.7 And Ephes 6.10 11 c. Likewise Rom. 16.20 and 1. Iohn 3.8 and chap. 5.18 In all which things let vs not lightly weigh and consider with our selues I pray ye how great a dignitie this is for a man to haue power to countermand and suppresse his wicked lusts the world and the Diuell according to that Prou 16.32 And Eccles 7.21 But now on the contrarie let vs also well consider how absurde and vnseemely yea how dangerous and deadlie a thing it is for the Prince to be his subiectes vassall yea the vassall of the most traiterous and murtherous subiect that may be Euen so absurde it is that a Christian should be at the command of sin and Satan that they should be as the Generall of the field we to fight vnder their banner This should not onely be to our owne reproch who doe beare the name of Christ but also euen to the dishonour of our King and Sauiour himselfe Let vs therefore earnestly consider that it is our dutie to take diligent heed against these euills For the proofe of the last pointe let vs read Philip 2.17 For euen like as when the zealous Magistrate putteth to death the malefactor that is well worthie of it it is as a holie sacrifice offered vnto God on his part so when anie other faithfull Christian giueth his life for the Gospell hee doth in speciall manner sacrifice himselfe vnto God Neither let it I beseech ye offend any as we were partly aduised before in the Comfortes touching that hatefull reproch which the Papists haue iustlie brought vpon their sacrilegious blasphemous Priest-hood the which without all ground and to a most vaine and wicked purpose they appropriate to their clergie It is sufficient for vs that without them wee knowe the minde of our Sauiour Christ and in how honorable a sence he hath aduanced vs and all true beleeuing Christians without exception to be Priests vnto our God And therfore in this respect and thus farre forth let vs not balke this name which in it selfe and according to the right vse application of it hath bene is stil a name of verie great dignity of a reuerend holy honor Nay coÌ„trariwise let euerie Christian as well of the faithfull people as of the publike ministerie reioyce in this our dignitie together in that wee are all sanctified and admitted to offer spirituall sacrifices as hath bene shewed The Minister publikelie in the assemblie and the people with him by his speciall guidance and direction in the name of God and they also priuatlie by themselues and with their families in euerie priuate and allowable dutie of Christianitie according to the rule of Gods holie word And herein let vs haue no scruple but that God admitteth vs freely to drawe neare vnto him through our Lord Iesus Christ with holie hearts and consciences to make our praiers vnto him at all due times and in all meete places holding vp pure hands without wrath and doubting c. Tim 2.8 And in manie other places of holie scripture The summe of all is this Seeing our Sauiour is anointed of God to be our great Prophet we stand bound to submit our selues to his doctrine Seeing hee is our onely high Priest we must seeke for reconciliation and peace to our consciences with God through him Seeing he is our Lord and King we must submit our selues to his lawes and gouernment that so we may enioye the benefit of his protection And on the contrarie wee must renounce all false Mediatours false Prophets false Christes and false Lordes and namely the yoke of the most grieuous proude and statelie Lord the Antichrist of Rome Thus farre therfore concerning the duties belonging to the comfort of our Christian beliefe in that our Sauiour is the Christ or anointed of God and likewise of the duties in respect of euerie other of the titles Sonne of God Iesus and Lord whom while we thus obey wee may be sure that the holie Ghost is giuen vnto vs according to that which we read Acts 5.32 ANd nowe at the last to conclude this part of our inquirie concerning beliefe in the second Person of the holie Trinitie in regard of the same his Titles noting vnto vs his most high Person also his most holy office What is the danger of not beleeuing Question of not obeying this our Lord IESVS CHRIST the Sonne of GOD in all these respectes Ans Who is a lyar saith S. Iohn but he that denieth that Iesus is the ChristiÌ„ the same is the Antichrist that denieth the Father and the Sonne Whosoeuer denieth the Sonne the same hath not the Father 1. Ep chap. 2. verses 22.23 And chap. â— 11.12 Eternall life is in the Sonne of God He that hath the sonne hath that life he that hath not the Sonne of God hath not that life And in the Gospel of Iohn chap 8.24 Our Sauiour Christ telleth the Iewes that if they
would not beleeue in him as being the Sonne of God they should dye in their sinnes ExplicatioÌ„ proofe The same is likewise testified in diuers other places of holy Scripture to set out this great danger some whereof haue beene mentioned before As Iohn chap 3.18.19 and verse 36. And chap 16 8.9 where it is noted for a very hainous sinne not to beleeue in Christ And 1. Cor 16.22 If any man loue not the Lord Iesus Christ let him be had in execration c. And 2. Thes 1.7.8 the punishment is threatened to be answerable to the hainousnes of the sinne of not knowing nor obeying Read also Deut. 18. verses 15.19 Act 3.23 Heb. 1. c. and chap 3 1 7 8. and chap 12 25 c. For this cause it is that is for the auoiding of this so great and horrible a danger that God of his infinite mercie desirous that all which belong vnto him should bee saued hath caused our Sauiour Christ to bee most famoâ—sly published and made knowne to the world by prophecies of men by the testimonie of Angels by the sound of his owne voice by the often renewed witnesse of Iohn Baptist yea and the cause why our Sauiour himselfe preached himselfe most plainely professing that hee was the very Messiah and Sauiour of the world Iohn 4 26 41 42. and chap 7.37 c. And chap 9 35 36 37 38 and chap 11 verses 24.25 26. And Iohn 20 27 28 29. And Luke 24 36 37 38 39 4â— c. And Heb 2 verses 3 4. And therefore how great an indignitie is it indeed to refuse so great a saluation as is offered by so worthy a person shall it not be iust with God to punish all such with a thousand damnations if it were possible And the rather if refusing the true Christ any should yeeld himselfe to the worship of Antichrist Reuel chap 14.9 10 11. Wherefore let all Turkes and Iewes Athiestes and profane persons reproch vs for beleeuing in him that was the Carpenters Son in such a one as was crucified and could not as they blaspheme saue himselfe let vs reioyce in this that through the rich mercie of God we beleeue in that Sonne of God who was indeed by common estimation the Sonne of Ioseph and who did in very deed of his owne most gracious good will giue himselfe to the death of the crosse for vs c. And thus may we see that it is no vaine labour that we take when we search out the ground and riches of this most excellent mysterie of faith and godlines seeing our saluation lyeth vpon it And as our Sauiour himselfe giueth vs to vnderstand they that will not receiue him being the true Christ are in danger to be giuen ouer to imbrace a false Christ through the iust iudgement of God Iohn 5 43. I am come in my Fathers name and ye receiue me not if an other shall come in his owne name him will ye receiue Read also 2. Thes 2.10 Finally those horrible and blasphemous herisies which many haue fallen into ought to awaken vs to looke diligently to our hearts that we doe vnderstaÌ„d and belieue rightly this article of our faith To the which end it may not be amisse for the more forcible admonitions sake if we set down some of those sundry heresies wherewith the Diuel hath peruerted the mindes of many And first against the true vnderstanding of the titles IESVS and CHRIST in that the heretikes called Gnostici and the Cerinthians and the Colarbasij seperated Iesus and Christ as if these two names had signified two seuerall Persons And againe in that the Valentinians deuided Iesus Christ into three Persons More particularly against the title Iesus appropriated to our Sauiour the heretike Menander called himselfe Iesus and the Sauiour The Manichâ—â— say that Iesus is the redeemer onely of our soules and not of our bodies The Paternians and Postillians they forsooth 〈…〉 â—ger of not beleeâ—ing this Article will haue Iesus to bee the redeemer of the vpper partes of the body onely and not of the nether parts Likewise against the right vnderstanding of the title Christ the Nestorians and the Christolytes make in Christ one Person of his diuinitie and another of his humanitie The Peratae say that Christ hath a threefold body consisting of three parts of the world The Hâ—lcesaites make two Christs The Simonians said that Simon Magus was Christ The Sethians say that Seth was the Christ Against the true meaning of the title onely begotten Sonne Basilidians and Origenistes they contend that Christ was a created minde yet so as they say that he was the first begotten minde or vnderstanding The Marcionites say that Christ is not the Sonne of God the Creator but of another The Origenistes and Arians say that Christ was a creature by nature and God by grace or fauour That Christ the Sonne of God should bee begotten of the seede of God the Father the Heracleonites and Bardesauistae made a fabulous narration The Valentinians Secundians and Colarbasij fancie that Christ should not be of God but ex Aeonibus according to their most vaine curious speculatioÌ„ The Benolians say that Christ was the Sonne of God but yet by adoption The Natiuitarij say that Christ was indeed from euerlasting with the Father but not the Sonne from euerlasting neither begotten by him The Artemonites Samosateniant Marcellians Photinians and Lucians denye Christ to be God or to haue beene at all before the time of his incarnation from the Virgine Mary The Seruetani will haue the Father to be from euerlasting about to generate the Sonne but not to doe it indeed till the time he was begotten of the Virgin Mary The Arians and Exoucontij will haue Christ made of things that had no beeing before The Arians againe and the Donatistes say that Christ was no Autotheos God of himselfe but a made God and inferiour to the Father The Melchisedecians say that Christ was inferiour to Melchisedec both in power and nature The Accatians Semi-ariani and the Macedoniani doe hold Christ to be onely of like substance with the Father Omoiousion not Omoousion of the same substance The Eunomians say that hee is of another substance then the Father Heterousios The Anomians and Aetians that he is of a dislike substance from the Father Anomoios The Duliani that he is the Fathers seruant The Agnoetae say that the diuine naturâ— of Christ was ignorant of some things The Monophysitae that the diuine nature in Christ did take the beginning from the incarnation Finally against the true meaning of the title Lord the Papists make the Pope heade of the Church and acknowledge him to haue a power to make lawes beside the word of God to bind the conscience vnder paine of daÌ„nation These manifold hereticall blasphemous and monstrous conceites laied thus before vs may iustly admonish vs to vse all good and holy diligeÌ„ce with most humble praier and supplication to God and all
doctrine is next to be considered of vs. Question How are wee to beleeue in our Sauiour in respect of that Answer We are to beleeue that our Sauiour Christ taught a most perfect doctrine containing both the grounds and also the sealing vp or ratification of the whole truth of God necessarie to be beleeued and obeied of vs and the whole Church for our direction in the way of saluation euen to the end of the world ExplicatioÌ„ and proofe It is very true For in this respect as we haue alreadie seene wee are to beleeue in our Sauiour as in the great Prophet sent of God whom all stand most strictly bound to heare and obey Act. 3.22.23 Heb. chap. 1. verses 1.2 and ch 1â— 25 And that our Sauiour hath taught a most perfect doctrine we may easily shew it in way of induction by collecting of the beads or chiefe points thereof set downe in the holy history of the Gospel written of him And that also so exactly and perfectly from his owne sacred mouth may iustly and as it were vpon a sure ground and foundation build our faith thereon For whereas the whole doctrine of God is comprehended either in the law or the Gospel our Sauiour hath taught all things most perfectly concerning both of them And first concerning the Law that is to say the morall law which hath a perpetual vse and authority in the Church though the ceremonies and many politicall ordinances of the law are ceased by our Sauiours comming First he teacheth the perpetuitie of it and therewith also the perfection of it to all such ends as God appointed it vnto in so much as If any shall breake the least of the commandements and teach men so our Sauiour affirmeth that he shall be least in the kingdome of God Matth. 5.17.18 19 20. Read also ch 19.16 c. Where he telleth the rich young man that this law of God is a perfect rule of mans life Thou knowest the commandements saith he Thou shalt not commit adultery c. Luke chap. 18. verse 18 c. Reade also chap. 10.28 and ch 16. verses â—9 31. Secondly our Sauiour distributeth the law most perfectly according to the seuerall contents of either table vnder the name of the first and second Commandement Matth. chap. 22. verses 36 37 38 39. The first and the great Commandement saith our Sauiour is this Thou shalt loue the Lord thy God with all thy heart c. And the second as he saith further is like vnto this to wit Thou shalt loue thy neighbour as thy selfe On these two Commandements hangeth the whole law and the Prophets saith our Sauiour the Prince of all Prophets and he by whose spirit they spake and wrote all that is written of them Reade also Mark chap. 12. verses 28. and 24. And after this saith the Euangelist there no man durst aske him any question to wit with any vaine confidence or bold conceit that they might put him to silence For they were convicted in their consciences of his most perfit knowledge according to that testimony which the expounder of the law gaue to this his answer made vnto him Thirdly as in the same place he maketh it cleare who is the true God euen the God of Israel one onely God so Luke chap. 10.29 30 c. 37. he doth by a notable parable declare whom God in his law would haue vs account to be our neighbour And Matth. 5.43 c. It hath beene said Thou shalt loue thy neighbour and hate thine enemies But saith our Sauiour I say vnto you loue your enemies c. Where he includeth them vnder the word neighbour against that former blinde distinction Reade also ch 7.12 Fourthly our Sauiour Christ doth most purely and faithfully cleare the right interpretation and scope of the law against the corrupt and defectiue glosses wherewith the Scribes and Pharises had obscured and peruerted the same This he doth by giuing particular instances in diuers of the commandements the sense whereof they had curtailed as one may say as we reade Matth. 5. verses 22 23 c. In which words he giueth instance concerning the 6. Commandement And verses 27.28 c. concerning the 7. Commandement And verses 33.34 c. concerning the third commandement And againe concerning the same chap. 23.16 c. And against crueltie forbidden in the 6. Commandement Likewise also at another time concerning the seuenth Commandement ch 19.3 c. Moreouer concerning the 5. Commandement chap. 15.3 4 5 6 c. Yea and generally against their tradition verse 11. shewing that the heart is principally to be cleansed or else all is to no purpose And againe concerning the 5. Commandement ch 22.18 c. Yea in that one most notable and large Sermon of our Sauiour vpon the mountaine recorded in the 5 6 and 7 chapters of matthew if we shall marke it well it will appeare that he speaketh of all the principall duties commanded in the whole decalogue or ten Commandements of the morall Lawe though not in the order of the Commaundements which was not necessarie And concerning the 4. Commandement verie often doth our Sauiour Christ both by doctrine and also by practise cleare the right vse of it and so deliuereth it from all pharisaicall and superstitious abuse Matth. 12.1 c. Luke 4.16 c. And chap. 6.1 c. And chap. 13.10 c. And Iohn chap. 5.9 c. and verses 16 17 c. and chap 7 19 20 21 22 23 24. Did not Moses giue you a law c. The sumâ—e of all concerning the interpretation which our Sauiour giueth of the Law is this that the whole Law and euery commandement thereof both pertaining to God and also to man doth not onely binde the outward man as the hand and tongue c. to obedience but euen the most inward and hidden man of the heart touching the most secret thoughts motions and intents thereof So that not onely by the prescription of the Law of God are good actions to be done but it is also required by the same Law that they be done in the right manner without all hypocrisie without vaine glorie without bitternes without flattery without enuie without desire of reuenge c. Yea and on the contrary in all vprightnes of heart and with a good conscience from faith and loue vnfeined euen to our enemies as in the sight of God in pure zeale of his glorie c. to the end that all our actions may be pleasing vnto God In this wise doth our Sauiour make it cleare how the law of God is rightly to be vnderstood and interpreted against the corrupt glosses of the Pharisies Neither is there any speciall vertue commanded by God in his holy Law which our Sauiour doth not earnestly commend and exhort vnto nor any vice of speciall note which he doth not zealously reproue and dehort from as also from the inward thought and motions thereof And to this purpose according to his speciall kinde of
Rom. v. 8 9. c. to the end of the ch Where he sheweth at large that the obedience of our Sauâ— by reason of the excellencie of his person perfection of his sufferings was of more excellent vertue to saue all that doe truly beleeue in him then the transgression of Adam was of force to condemne and destroy them And thus the historie of the manifold and most grieuous sufferings of our Sauiour Christ is in it selfe a reall confutation of all mans merit or satisfaction for himselfe For why then should our Sauiour haue suffered so as he did That which the aduersaries of the most free grace of God say that our Sauiour hath merited this for vs that we should be worthy in him to merit for our selues it is an vtter peruerting of the most holy vse and ende of his sufferings which is the glorie of the grace of God toward vs. And it is also a most subtile and mischieuous inchantment of the Diuel to puffe men vp in the greatest pride vnder a colour of the greatest and most holy humilitie that may be But here seeing we are according to the course and order of our inquirie to consider of the meaning of the Articles of our faith concerning the sufferings of our Sauiour though in the opening of the historie thereof this hath alreadie in some measure beene performed Yet to the end all things may be made something more plaine and familiar concerning this so great and weightie a part of our faith let vs purposely call to mind and set downe such obseruations as being laide together may be a further helpe hereunto Question Which may these obseruations be Answer First of all we are most earnestly and with all holy reuerence to consider that which was euen now mentioned to wit the most high and incomparable excellencie of the Person of him that suffered in that he is the most glorious and onely begotten Sonne of God full of grace and truth Secondly that no one part or parcell of the sufferings of this most worthy and excellent Person fell vpon him but by the foreknowledge and determinate counsell and appointment of GOD and that euen in most perfect wisedome iustice and mercie And therefore also we are in the third place to consider that the same most excellent person hath in euery part of his sufferings to deaâ—e not so much with the extreame iniustice and malice of men as with the most iust displeasure and wrath of almightie God fiercely bent against our sinnes Fourthly we are to consider that all his sufferings in the times of his speciall passions were in their owne nature and kinde extreamly grieuous and dolorous chiefely those which did more immediately befall his most holy and righteous soule Fiftly that he had a true sense and feeling of them alwaies and that at his death he indured the vttermost smart and dolour of them drinking as it were the full cuppe of Gods bitter anger euen dregges and all Sixtly that he of his vnspeakable loue willingly indured them all for our sakes and the rest of Gods elect though we were all of vs vtterly vnworthy to be any thing at all respected of him Seuenthly that the fruite and benefite of his sufferings is infinite and vnspeakable on our behalfe Finally the manifold vertues of our Sauiour Christ are diligently to be considered of vs throughout all his most grieuous sufferings as of a most perfect paterne of all wisedome holines righteousnes faith loue patience meekenes magnanimitie and of all other vertues of most gracious behauiour from the beginning to the end of them all Explication and proofe All these things are most worthy to be reuerendly considered of vs. And first of al touching the most high peerelesse excellencie of our Sauiour euen in our humane nature we may call it to minde from that which hath beene declared before concerning the vnion of the humane nature with the diuine in one Person of a mediator In which respect he must needs be euen in the nature of man higher then all creatures both men and Angels whatsoeuer He was euen here vpon earth in the time of his humiliation greater then the Prophet Moses Heb 3 1 2 3 4 5 6 Greater then the Prophet Ionas or any other of the Prophets Mat 12.41 Greater then Aaron the high Priest yea no doubt infinitly greater then Melchisedek that princely high Priest Heb. chap. 7. Greater then king Dauid for he was Dauids Lord Psal 110.1 Mat. 22 41 c. Greater then king Salomon Mat. 12 42. He is the King of Kings and Lord of Lords Reuel 19 16. Nâ—ither is any or all the Angels of heauen to be compared with him Heb. 1 4. He alone aboue all comparison is the annointed of God in the same chap. verse 9. The light of the Gentiles and glorie of all Israel Luke 2 52. Whence it is also considering the extremitie of the sufferings and debasing of so high and holy a Person that his sufferings are before the diuine maiestie of God of infinite merit and of a propitiatorie and satisfactorie value for vs and that by suffering a finite space of time he being eternall and infinite hath deliuered vs from that eternall destruction which our sinnes haue deserued Yea and that the sufferings of him though one alone hath preuailed to the iustifying of infinite thousands from the beginning of the world to the end of the same Secondly that no part of the sufferings of our Sauiour fell vpon him at aduenture or by hap-hazard as we doe vse to speake but by the foreknowledge and determinate counsell of God a sufficient proofe was alledged euen now And we may read the same confirmed againe Act 4 27 28. For doubtles say the Apostles against thy holy Sonne Iesus whom thou haddest annointed both Herod and Pontius Pilate with the Gentiles and people of Israel gathered themselues together To doe whatsoeuer thy hand and counsell had determined before to be done And I Pet. 1.19 20. Christ a lambe vndefiled and without spot which was ordained before the foundatioÌ„ of the world but was declared in the last times for your sakes And Reu. 13 8. The â—ambe slaine from the beginning of the world To wit in the purpose of God and as touching the vertue and effect of it to all that beleeued the promise of his appearing The Euangelists also and our Sauiour himselfe in the historie of the holy Gospell doe make it plaine from point to point that the prophesies which God vttered by his holy Prophets concerning the sufferings of the Messiah were fulfilled in him Read ye neuer in the Scriptures saith our Sauiour Mat 21.42 The stone which the builders refused the same is made the head of the corner This was the Lords doing and it is maruelous in our eyes And chap 26 31. He saide to his disciples All of yee shall be offended by me this night for it is written I will smite the shepheard and the sheepe of the
least of those that be the Lords which he taketh in like ill part as if hee were neglected or molested himselfe Matth. 25. verses 45. It ought to suffice yea to be ouer much in our iudgement that the Lord hath once drunke vinegre and euery way the most bitter potion of Gods wrath for our cause though we doe neuer make him nor any of his any vnkinde offer of it againe Thus much concerning this short speech I thirst for declaration of that duty which ought to be yeelded from the comfort of it NOw we are come to the next like short speech of our Sauiour which was his Question It is finished What duty ought to arise from the comfort of faith herein Answere It is most cleare and manifest from hence that we ought not in any wise to looke to any other sacrifices or satisfactions or merits either in the whole or in part for our redâ—mption and iustification in the sight of God but to this of our Sauiour alone neither that wee are to feare the popish dreame of any other purgatory then the blood of our Sauiour Christ to the washing away and remouing of all sinnes out of the sight of God Explication and proofe This is very cleare and manifest indeed For seeing we haue our warrant from our Sauiour himselfe that all was finished yea euen to the very point of death when he spake these words and that immediately after this he tooke his death which was the sealing vp of all therefore we may yea we ought iustly to be out of doubt that all doctrines of any further addition for satisfaction or merit before God are false and Antichristian And for thâ— same cause to be vtterly reiected of all true christians who cannot buâ— looke onely to Christ for their perfit redemption and saluation according to the expresse doctrine of the holy Scriptures THe duties which doe belong to that comfort of faith which ariseth from the consideration of the last words of our Sâ—uiour vpon the Crosse they are yet behinde Answer Which ought those duties to be Question We ought from the example of our Sauiour Christ who at his death commended his spirit intâ— the hand of his Father to esteeme alwaies of our soules as of a chiefe treasure and to be carefull ouer them aboue all earthly things Yea more then of our corruptible boâ—ies against the time of our death whensoeuer it shall come Secondly it is our dutie to make choise of God as of the onely worthy feoffie of trust as one wou d say to whose custody wee may safely commend them from day to day And thirdly it is likewise our bounden dutie comfortably to beleeue that if we shall faithfully commit our soules vnto him hee will for our Sauiours sake keepe them most charity and tenderly in his owne hands alwaies and at the end of our liues receiue them and reserue them in a blessed estate vntill the resurrection of our bodies and then also wilâ— ioyne them againe to our bodies like as our Sauiour returned to his bodie the third day and thenceforth will blesse vs with glorie and happinesse in them both for euermore Explication proofe Vnto these duties no doubt doe the wordes of our Sauiour Christ leade all true beleeuers according to that notable imitation of Stephen Act. 7.59 Lord Iesus receiue my Spirit And according to the practise of S. Paul 2. Tim. 1.12 saying I know whom I haue beleeued and I am perswaded that he is able to keepe that which I haue committed to him against that day Yea and hee beleeued likewise no doubt that God was as willing to doe it as he was able according to that in the 8. verse of the 4. chap. of the same Epistle in that he saith Henceforth is laide vp for me the crowne of righteousnes which the Lord the righteous Iudge will giue me at that day and not to mee onely but vnto all them also which loue his appearing The same thing therefore ought we to beleeue at this day which they did then according to the practise of our most blessed Sauiour And the rather because as we may perceiue both by the words of Stephen and also of the Apostle Paul that our Sauiour hath the ioint care of our soules together with the Father according to that he saith None shall take them out of my hand Iohn 10. verses 27.28 29 30. My sheepe heare my voice and I know them and they follow me And I giue vnto them eternall life and they shall neuer perish neither shall any plucke them out of my hand My Father who gaue them to me is greater then all and none is able to take them out of my Fathers hand I and my Father am one So that well saith M. Beza The hands of our Sauiour are not now held fastened to the Crosse after the manner as our painters doe paint him for then hee could not embrace vs but he hath them at full libertie euen from heauen to embrace the soules of those that dye in hâ—m the which hee cherisheth in his bosome vnto the time that they shall be restored to their bodies to the enioying of an euerlasting spirituall life and vntill that hee doe come in the cloudes of heauen to meete vs and that wee for our parts be taken vp into the aire to meete the Lord to enioy together with him that blessed estate which is prepared for vs for euer 1. Thes 4.14 Goe to therefore as saith that comfortable and faithfull Preacher Let vs be of good cheare and lay these things to heart euen these so great and notable comforts for our necessary reliefe specially against the last combate God as we knowe doth earnestly require trustie fidelitie in one man toward another euen concerning the least thinges that are committed to anie mans trust that they should be forth-comming and therfore inioineth a penaltie to be laide by the Magistrate vpon all such as shall be found to deale vntrustily as we reade Exod. chap. 22. verses 7.8 c. to the 13. How therefore can we thinke but that the Lord who requireth fidelitie in men as a principall point of his lawe as our Sauiour also declareth Matth. chap. 23. verse 23. will assuredly approue himselfe most faithfull aboue all men to euerie one that accounting him faithfull shall commit themselues to his trust Thus much of the comfortable duties of faith concerning the comfortable manner of our Sauiour Christes dying Question NOw what may our duty be in regard of the death it selfe which the same our Sauiour died Answer First of all as his death was in the manner of it farre differing from the death of all other so are we to know that the endes and fruites of his death are most singular aboue the death of any or all other creatures ExplicatioÌ„ proofe It is very true as the endes and fruites themselues rehearsed in the Comforts doe euidently declare So that as K. Dauid was not affected after a
verse of this 28. chapter that the Angell tolde the women that our Sauiour did so as he had promised and willed them to tell the Disciples that if they would goe into Galile there they should see him And Marke 16.7 Neuerthelesse the neglect of the disciples to doe hetherto as the Angell had insinuated vnto them by the message of the women may sufficiently argue that our Sauiour reuiued this his appointment before they went But of this negligence of the disciples we haue spoken before Heere onely let vs furthermore obserue the constancie of our Sauiour in performing this mercy to the disciples which he had promised though they had deserued by their negligence not to haue seene our Sauiour in Galile at all or any where else Now thirdly how the Disciples were affected at the appearance of our Sauiour vpon the mountaine the Euangelist giueth vs plainely to vnderstand in that he saith that they worshipped him to wit with religious and diuine adoration and worship and not in a ciuill manner For this effect sheweth that they were religiously affected in beholding and considering that his diuine maiestie and glory wherein hee shewed himselfe vnto them But how then is it saide that some of them doubted This cannot agree with religious worship which must be done in faith or else it cannot be pleasing to God It may be answered to this that howsoeuer some of them doubted at the first whether it were hee or no while hee was further off yet vpon his approching they recouering themselues got victorie against their doubting and worshipped him with the rest all of them being verily perswaded that it was he And heerein it may also be iustly very profitable vnto vs to weigh well with our selues how deepely doubtfulnes and distrust is rooted in our nature in that it is so apt to returne after many former victories as it did heere to some of these Disciples For that infirmitie which was in them concerning the resurrection of our Sauiour and the discerning of his Person is daily to bee found in vs concerning the same and other matters of faith recorded in the holy Scriptures euen so often as wee come to any serious examination whether we doe truly and in deede beleeue them or no. But let vs come to that which you rehearsed in the fourth place that is to the speech of our Sauiour which hee vsed to his Disciples in this his eighth appearance Question In what order are wee to dispose of it so as wee may most commodiously contriue the words of both the Euangelists as it were into one text Answer In the Euangelist Matthew we are to consider First that our Sauiour minding to renue and to make more plaine his Apostolicall charge and commission to his Disciples vseth certaine words in way of preface both to declare his most iust and princely authoritie which he had to lay the same vpon them and also for the animating and incouraging of them to submit themselues to the willing vndertaking and performance of it in comfortable hope of all good and blessed successe from him Secondly we are to consider that he describeth and prescribeth vnto them what their charge and commission was in the seuerall parts thereof Thirdly that hee promiseth them that while they should discharge their dutie faithfully he would be present and assistant vnto them yea so as he extendeth this his promise inclusiuely to all faithfull Ministers of his holy word and Gospell to the end of the world And in the Euangelist Marke our Sauiour doth expresse after what manner he will be present and assistant First more generally both with them and all faithfull Ministers to make their ministerie effectuall to the saluation of all true beleeuers Secondly and that more particularly with the Apostles themselues in some speciall manner for their time not onely to saluation but also to the bestowing of sondrie extraordinarie gifts for the effecting of many strange things to the honour of their ministery and to the confusion of the aduersaries of his Gospell Explicatiō In this order wee may in deede commodiously consider of this most holie speech of our Sauiour which he vsed in the time of this eighth appearance Let vs therefore stay a while vpon it from point to point And first concerning these words which our Sauiour vsed in way of preface All power or as the word signifieth All authoritie or preeminence is giuen vnto me both in heauen and in earth they doe manifestly declare that hee had full authority to put his Apostles into that Commission and charge which hee minded to lay vpon them yea which hee had alreadie committed vnto them though the time of the execution of it was not yet come And in as much as their office concerned not onely the procuring of the peace and welfare of the soules of all that should submit themselues to their ministerie heere on earth but also the procuring of their eternall saluation in the heauens And contrariwise seeing their ministerie tended to the conuiction and condemnation of all vnbeleeuers and such as should rebell against the doctrine of the Gospell according to that which our Sauiour had before his death saide to them vnder the name of Peter I will giue vnto thee the Keyes of the Kingdome of heauen and whatsoeuer thou shalt binde on earth shall be bound in heauen and whatsoeuer thou shalt loose on earth shall be loosed in heauen Matthew 16.19 and according to that hee had saide expresly to them all both before his death chap. 18.18 and Iohn 20.23 after that hee was risen from the dead Whosoeuers sinnes ye remit they are remitted vnto them and whosoeuers sinnes ye retaine they are retained Heereupon I say our Sauiour doth to singular purpose certifie his Disciples that all power both in heauen and earth belonged vnto him according to that hee had tolde them diuers times before his death Matthew chapter 11.27 All thinges are giuen mee of my Father And Iohn 3.35 The Father loueth the Sonne and hath giuen all things into his hand And chapter 17.2 in his prayer Thou hast giuen him power ouer all flesh that he should giue eternall life to all them that thou hast giuen him And the rather also hee doth so nowe because hee knoweth that his Apostles should meete with the resistance of all kinde of power heere on earth opposing it selfe euen against his heauenly ordinances both earthlie power of vvicked men and spirituall power of the diuell that Prince which ruleth in the aire Eph. 2.1 and chapter 6.12 such as are there called principalities and powers and spirituall wickednes in high places or in heauenly matters entois epouraniois Our Sauiour therefore intending in these words to authorise his Gospell and the ministerie thereof he taketh the like course which the Lord taketh yea which he himselfe in that he is one God with the Father did take at the publishing and authorising of the Lawe before which were vttered the like words of
might probablie seeme vnto them that now was a fit time and season for that purpose howsoeuer he had before flatlie denied to be made a king to rule ouer the people as wee read in the 6. chapt of Saint Iohn Finallie wee may not suppose that they did without reuerence aske this question for the contrarie appeareth by the manner of speech which they vse in calling him Lord c. in saying Lord wilt thou at this time c. therein no doubt yeelding him the honour of souereigntie which they acknowledged in their hearts to be due vnto him aboue all that hee would assume and take to himselfe And yet all these things notwithstanding that is to say all these probabilities in regard of the matter and all these qualifications in their affections yet because they presumed without warrāt of the word yea rather at vnwares presumed to aske a question of such a matter as hee had plainely disclaimed and taught them the contrary he doth very earnestly no lesse iustly rebuke them Whence we for our partes beeing readie to see a mote in the Disciples eyes not yet altogether so cleared as they were afterwardes may learne to discerne the beame that is in our owne if so be that wee be not alreadie growne stone blinde For doe wee not vsuallie euen after longer teaching and after a more cleare Reuelation of all Trueth then the Apostles at this time which wee nowe speake of had dote still after worldlie pleasure and Richeste and Honour c with a desire to attaine vnto them yea though it should be by corrupt courses of iniustice and rapine of flatterie and deceitfull dealing c The Apostles infirmity therefore such as it was before our Sauiour had throughly confirmed and established them is well worthy to be marked of vs to the more cleare discouerie and to the more sharpe reproofe of a corruption in vs a hundreth folde worse then theirs was And to this very end let vs now come to that reproofe which our Sauiour gaue vnto them Question What was it Answer Our Sauiour telleth them roundly that they presumed aboue that was meete for them in desiring to knowe the times and seasons of that which God the Father had reserued as a proper roialtie and prerogatiue to his owne diuine Maiestie and not to be communicated to any creature Explicatiō This is in deede his meaning in that he saith It is not for you to know the times and seasons which the Father hath put in his owne power Verily if the Disciples of our Sauiour had well remembred and aduisedly considered what our Sauiour had said vnto them concerning the last day that the Angels which are in heauen no nor the Sonne himselfe to wit in that he was man did knowe the day and houre thereof saue the Father onely Matth. 24.36 and Marke 13.32 surely they would not for shame or feare haue presumed to aske the question which for want of such due consideration they were ouer-bold to demand Let vs therefore learne from hence another excellent lesson to wit that as it had beene the dutie of these disciples so it is our dutie and the dutie of all Christians euen of euery one of vs in our seuerall callings to settle our mindes to walke humbly and with a single eye in those duties which God hath in his wisedome and of his singular mercy prepared for vs to walke in and to leaue the secrets of Gods counsell and administration of his Kingdome at the least touching the particular circumstances thereof to the Lord himselfe who without vs will order and dispose of all things in a more excellent manner and order then is meete for vs to know before the manifestation thereof by the effect or euen it selfe The secret thinges belong to the Lord our God as Moses saith and it is a saying worthy so great a Prophet but the things reuealed to vs and to our children for euer that we may doe all the words of this law Deut. chap. 29. verse 29. To the which purpose also in like excellent wisedome saith the most wise King Salomon in his Ecclesiastes sundry times that the Lord doth of purpose order all things in so vncertaine a course to man that hee should not be able certainely to finde our what should fall out afterward to the end hee might learne heereby to humble himselfe vnder the hand of God to whom of most due right all flesh ought to stoope Eccles 2.19 And chap. 3.14.22 And chap. 7.2 and verse 15.16 And chap. 8.6.7 And chap. 9.1 c. So then let vs doe our duties euery one of vs in our callings faithfully and commit both our selues and all successe to the most wise and righteous disposition of the Lord. For he is most faithfull and gratious and he will assuredly aboue that is meete for vs to knowe before hand bring all to a most godly issue both to his owne great honour and glory and also to our greatest comfort in the end Shall the husband-man neglect to sowe his corne because he knoweth not whether the haruest following shall be prosperous and fruitfull or no Shall the Sheepheard neglect to tend his flocke in Winter because hee knoweth not whether they will the of the rot in the Spring Shall the Minister of the word cease his preaching because hee knoweth not whether his preaching will be accepted of the people or no Shall the Iustice of peace or Iudge of a Country neglect to execute iustice because hee knoweth not whether hee shall euer be able to rid Malefactors out of the Country or no Shall the parent or Maister of a family neglect to instruct correct and pray for his family because hee knoweth not whether some of them will euer come to good or no God forbid Let vs for the present doe our dutie and as was saide so let vs say yea so let vs practise still euen with patience humbly to commit the successe of all vnto the Lord for all time to come For as our blessed Sauiour telleth vs to whom wee ought in all thinges to yeeld a most listening and obedient eare It is not for vs to knowe the times and seasons which the Father hath put in his owne power to wit according to the prerogative roiall of his owne most soueraigne authoritie But as was saide our Sauiour doth not onely reprooue that which was faultie in his Disciples but for their direction also hee doth againe put them in remembrance both of the commandement which hee had giuen and also of the promise which hee had made and renued vnto them before As though hee should say this ought to suffice you that you haue the promise of a speciall dignity and power to be giuen vnto you though ye doe not encroach vpon the incommunicable power or authoritie of God It is your part to thinke first of the labour and then of the ease first of the fight then of the victorie first of humiliation then of the Crowne
to carrie him vp Answer Though our Sauiour could by his diuine power haue caused his body to haue ascended without any meanes For he being in stead of a ladder to the Angels of heauen to ascend and descend he could haue beene a ladder to himselfe Gen. 28.12.13 Iohn 1.51 Yet it seemeth that for the declaration of the truth of his humane nature still so to remaine in heauen after his ascension and for euer as he was at his resurrection here vpon the earth he would haue it lifted vp and carried vp by a clowde Explication So it seemeth indeede For notwithstanding the body of our Sauiour being glorified and freed from all naturall grossenes was more apt to moue with greater agilitie and quicknes by many degrees then before yet wee may not thinke that it had lost all waightines of substance and therefore had yet naturally neede of some helpe to lift it vp like as it is said of our bodies that though at the resurrection they shall be glorified bodies yet they shall stand in need of the clowdes of God to carrie them into heauen 1. Thes 4.17 And euen for this cause also would our Sauiour in the translating of his body from earth to heauen giue vs a president how our bodies shall be conucied thether at the end of the world Thus then we see good reason why our Sauiour would haue his body taken vp carried into heauen by a clowd Neither is it to be neglected which learned interpreters obserue that the Lord by putting a clowd betwixt our Sauiour and them would teach them sobrietie least they should seeke to know more of the secrets of God then were meet but should content themselues and rest satisfied with those things which he thought good to reueale vnto them Like as the Lord at the giuing of the lawe did as it seemeth to the same end appeare in a darke clowde Exod 19.9 And afterward in the Tabernacle chap 46.34 c. Num 9.15 and chap 16.42 and likewise in the Temple 1. King 8.10.11.12 Reade also Psalm 18.9.10.11 and Hab The meaning of the Article 3 verse 4. Hereunto tend the speech of the two men that stoode in white apparell Act. 1.10.11 that is to say the two Angels such as the Euangelist Iohn saith to be Angels in white garments chap 20 12. whom Marke and Luke doe neuerthelesse call by the names of men clothed in white shining vestures Marke 16 5. and Luke 24.4 For these Angels of whom we speake in this our text of the Acts call the Disciples from looking any longer vp to heauen after that our Sauiour was receiued out of their sight and informeth them of his second comming to iudgement and that he should remaine in the heauens vntill that time retaining still the same nature of man wherewith hee visibly ascended vp from them And thus the Angells besides the Apostles who were eye-witnesses doe testifie vnto vs this article of the ascension of our Sauiour into heauen yea the Angels doe further testifie of his cont nuance there in the same nature as was said euen now vntill his comming againe A point right worthy and comfortable to be noâ—ed of vs. And further touching the speech of the Angels in that they speaking to the Apostles doe call them men of Galile they doe it not in any way of reproofe but that by hearing their countrie mentioned by such as were strangers and vnknowne of them they might bee so much the rather stirred vp to attend their speech Nleither are we so to vnderstand these Angells as though they did simply reproue the Disciples for looking vp to heauen but euen as our Sauiour in former times shewing his Disciples the glory of his miracles did therewithall make mention of his death and speaking of his death did vpon that occasion likewise often foretell them of his resurrection and being risen againe interrupteth Mary Magdalen and telleth her of his ascension and by her his Disciples so here the holy Angells call their mindes from that which was of little vse further then they had alreadie seene to that which was now more necessarily to bee knowne and thought vpon of them to the ende they might prepare themselues and teach others also so to doe that they might be found such as they ought to be in all faithfulnesse of good seruice at his glorious appearance according to that of the Apostle Paul 2. Cor 5.10 11. we must all appeare before the iudgement seate of Christ c. knowing therefore the terror of the Lord we perswade men c. Thus much therefore concerning the manner of the ascension of our Sauiour and of the faithfull witnesses of it yea euen of the whole historie and ground of it ANd now in the next place wee are according to our course to consider of the meaning of the wordes of the Article Question What is that How doe they teach you to beleeue Answer This Article teacheth mee stedfastly to beleeue that albeit our Lord Iesus Christ in respect of his diuine nature was all wayes both in heauen and earth filling all places at once with his diuine presence so that to speake properly and without figuratiue speech hee cannot bee saide his Godhead simply considered in it selfe to haue at any time either ascended or descended yet that in his humane nature both body and soule being here vpon the earth and not in heauen yea that euen with the same body which was conceiued by the holy Ghost borne of the Virgine Marie was crucified dead and buried and the third day rose againe from the dead hee did at the ende of fourtie dayes after his resurrection ascend vp from the earth heere belowe into the highest heauens there to remaine till the ende of the world and is not now neither will be till that time bodily present any other where ExplicatioÌ„ All is very true that you say For first that the God-head to speake properly and without trope or figure of speech cannot bee saide to ascend or descend it is euident insomuch as it is not possibly subiect to change of place but it is present euery where filling at once all places Ier chap 23. verse 23 2â— And Psal 139 7 8 9 10 11 12. So that where God is said to descend or ascend and to goe from one place to another as Gen 11.5 7 and chap 18.21 Exod 3 2 c. 8. and cha 19 18. Psal 89. Habak chap 3 verse 3 c. this is to be vnderstood of some speciall declaration of his diuine and glorious presence by the ministerie of his holy Angels with some strange adioynts and effects of the same his presence And this may ioyntly or distinctly be ascribed to all three persons of the Deitie as Mat chap. 3 16. Iohn 14 23 26 cha 15 26 and 16 7 8 Acts 2.1 2 3 4. And yet more specially concerning the Sonne of God our Lord Iesus Christ in the person of a mediatour both God
the same his holy doctrine it may be euideÌ„t in that froÌ„ the time of his sitting at the right hand of god not before he powred down the gifts of the holy ghost most pleÌ„tifully vpoÌ„ his holy Apostles for the benefit of his whole Church both by their preaching for their life time by their writings eueÌ„ to this day to the end of the world Insomuch as both by the one and also by the other their whole ministery was imployed to the clearing of the testimonies of the Prophets by the ful performance of them in by our Lord Iesus Christ to the redemption iustification and saluation of the whole Catholike Church of God consisting both of Iew and Gentile according to that notable testimonie of the Apostle Paul Ephes 4.11 12 13 14 c. The which notwithstanding we did alledge it as we had occasion giuen vs from the 7 8 9 and 10. verses going immediately before concerning the ascension of our Sauiour vp into heauen yet because the performance and distribution of the gifts of our Sauiour was not by reason of the ascension simply considered in it selfe but in respect of the ende wherefore he ascended that is to take his full glory power at the right hand of God therefore we haue iust cause to call it to remembrance here againe yea here to giue it the due place of our more full consideration For that it might the rather appeare that these fruits and benefits are to be ascribed to the sitting of our Sauiour at the right hand of God to the perfit ratifying of all holy prophesie and doctrine according to his owne teaching Mat. 5.17 18.7 Thinke not that I am come to destroy the Law or the Prophets I am not come to destroy them but to fulfill them For truly I say vnto you till heauen and earth perish one â—ote or one title of the law shall not escape till all be fulfilled c. he would not send the holy Ghost downe vpon his Apostles immediately vpon his ascension though he ascended to that end and purpose but deferred it ten daies after For our Sauiour ascending to heauen as we know on thursday which fell out to be the fourtith day after his resurrection he did not send the holy Ghost till the Lords day sen-night after which being called by vs Whitsonday it is in the 2. chapter of the Acts where this holy history is recorded vnto vs termed by the name of Pentecost which in the Greeke tongue signifieth the fiftith dayâ— pentecoste sub andi he mâ—ra thogh by vse to note this time which was a feast of the Iewes otherwise called of them the feast of the weekes the same word pentecoste is made a substantiâ—e But what then were the holy Apostles without the holy Ghost or void of the gifts and graces of our Sauiour Christ Question from the time of his ascension till this tenth day after No we may not say so Answer ExplicatioÌ„ proofe You say true For it is euident that they were already indewed with a great measure of grace as is plainely and expresly testified in the first chapter of the Acts of the Apostles verses 13 14 15 c. to the end of the chapter And that two waies First more generally in that it is recorded that in this meane time they continuing together according to the commandement of our Sauiour while hee was yet with them gaue themselues with one accord to prayer and supplication verse 14. Secondly and that more particularly in the wise and gratious ordering of the election of Matthias to be in the roome of a twelfth Apostle in stead of Iudas who had left his place and lost his fellowship which he had externally enioyed with the rest of the Apostles as it followeth verse 15. and to the end Thus it may euidently appeare that the Apostles were not vtterly void of the holy Ghost from the time of the ascension of our Sauiour Christ till the tenth day Question How then are we to vnderstand this that our Sauiour did not send the holy Ghost till the tenth day after his ascension Answer It is to be vnderstood only concerning that most full measure of the gifts of the holy Ghost which our Sauiour did in dew them withall at that time according to his promise made vnto them before his ascension as the holy story doth sufficiently declare ExplicatioÌ„ proofe So it doth indeede For after the holy Ghost was descended vpon the Apostles and that they had the gift of speaking languages vttered the wonderfull mysteries of God to the astonishing of many sorts of strangers in their seuerall languages as the Spirit gaue them vtterance the Apostle Peter saith thus Acts 2.33 34 35 36. Since that Christ hath beene exalted by the right hand of God and hath receiued of his Father the promise of the holy Ghost hee hath shed forth this which ye now see and heare For Dauid as the same Apostle addeth further is not ascended into heauen but he saith The Lord said to my Lord sit thou at my right hand till I make thine enemies thy foote stooie Thus then we soe that we may well say that our Sauiour Christ hath by his sitting at the right hand of God as a princely Prophet sealed and confirmed and most plentifully cleared and published the holy doctrine of our saluation Yea that he hath confirmed and authorised it more firmely then it is said of the lawes of the Medes and Persians which neuer change For thogh mens lawes are sundry times repealed altered yet it is not neither shall euer be so with the doctrine of the Gospel of our Lord Iesus Christ For it shall remaine still in full strength when all humane lawes policies and decrees of mans wit shall for euer be disauthorised and dissolued Herein therefore well may we vse the words of the Prophet Isaiah chap. 8.16 that the Testimonie and the Law that is all the holy doctrine of God is most perfectly bound vp and sealed among the Disciples of our Sauiour Christ that is to say it is ratified and reserued to their vse though withdrawen and hidden as a secret from all vnbeleeuers Like also as we reade the same kinde of speech to a more particular purpose Dan. 8.26 The vision is true therefore seale it vp And chap. 12.4 Shut vp the words and seale the booke But more generally chap. 9.24 it is prophesied that our Sauiour should by his death seale vp all vision and prophesie here vpon earth The which also hee hath since his ascension sealed vp most perfitly in heauen to hide it aboue the reach of all infidells but to cause all things to shine forth more clearely to the plentifull increase of the comfort of all true beleeuers According to that of the Apostle Paul 2. Cor. chap. 4. verse 3. If our Gospel be then hidden it is hidden to them that are lost In whom the God of this world hath blinded their
mindes to wit the mindes of infidells that the light of the glorious Gospel of Christ who is the image of God should not shine vnto them But now that we may come to the third fruit and benefit of our Sauiours sitting at the right hand of God in that he is aduanced in his princely prophesie to wit to those most gratious and plentifull effects which from that time he gaue to the Ministers and Preachers of his Gospel and their ministerie aboue that hee euer gaue to the ministerie of his former Prophets or to his owne most sacred preaching while he was bodily vpon the earth the holy historie intituled the Acts of the Apostles doth plentifully confirme that hee did so euen from the beginning of the 2. chapter to the end of the 28. chap. which is the last of that notable booke According also as it is most briefly testified by Saint Marke chap. 16.20 where hee sheweth that after our Sauiour was receiued into heauen and sate at the right hand of God the Apostles went forth preached euery where And that the Lord wrought with them and confirmed the word with signes that followed And this was that which our Sauiour himselfe had promised before his death Iohn 14.12 Verily verily I say vnto you he that beleeueth in me the works that I doe he shall doe also and greater then these shall he doe for I goe to my Father These greater workes were the preaching of the Gospel to the Gentiles and their conuersion to the faith of Christ and to the obedience of the Gospel which were not fulfilled till our Sauiour was set downe at the right hand of God that he had endewed his Apostles with great power of his grace from the same right hand of the power of God as the whole history of the Acts of the Apostles doth plentifully declare We conclude therefore that looke what comfort we finde by the ministerie of the Gospel yea and from the word and Gospel of the new Testament it selfe written to our vses by the holy Apostles we are to ascribe it most immediately and as touching the perfit sealing of it vp vnto vs to the sitting of our Sauiour at the right hand of God So that seeing the people reioyced greatly at the workes of our Sauiour while he was vpon the earth for a time because God had raised vp a great Prophet among them though they did not then know him to be the Son of God Luke 7.16 Much more may we iustly reioyce who know and beleeue that the same great Prophet the Prince of all Prophets the most princely Prophet is royally aduanced at the right hand of God to such excellent ends as haue beene hetherto declared And thus much shall suffice to note out the comforts of this article of our saith in regard of the propheticall office of our Sauiour Christ Let vs come to the like comfortable fruites and benefites of his aduancement to the right hand of God in respect of his kingly priesthood Question Which are they Ans We are hereby assured that all the comfortable fruites and benefits of the most holie sacrifice of our Sauiour Christ in his death and sufferings for our sinnes as well touching the euils remoued as the benefites conferred and bestowed thereby are most perfâ—â—ty confirmed to vs and all true beleeuers Yea that the couenant it selfe of the whole bountie of Gods most free grace euen to our eternall saluation and glory is for euer most authentically sealed vp and confirmed to the whole Church of Christ. It is very true For in this respect hee is in titled to be a Priest not according to the lawe of the carnall commandement ExplicatioÌ„ but according to the power of endlesse life For hee that is God by his holy Prophet testifieth thus Thou art a Priest for euer after the order of Melchisedechâ— Heb. 7.16.17 The which excellencie and perfection of our Sauiours priesthoode is in the same place confirmed from hence that hee is aduanced to the right hand of God as this article of our Christian beliefe teacheth vs according also as it followeth in the some Epistle to the Hebrewes chapter 8.1 in these words Now of the things which we haue spoken saith the Apostle this is the summe that wee haue such an high Priest that sitteth at the right hand of the throne of the Maiestie in the heauens And is a Minister of the Sanctuarie and of the true Tabernacle which the Lord pight and noâ— man And therevpon also hee saith further verse 6. that the same our high Priest hath obtained a more excellent office insomuch as hee is the Mediator of a better Testament which is established vpon better promises c. Now what the fruites and benefites be which are most perfitly assured vnto vs and to the whole Church of our Sauiour Christ by this his sitting at the right hand of God in regard of his aduancement in his roiall Priesthood we are to call them to minde from that which hath beene obserued before concerning the sufferings and death of our Sauiour in the proper place thereof But whence is it that all those fruites should take their full effect from the sitting of our Sauiour in his priestly aduancement at the right hand of God Was it not sufficient that our Sauiour in the time of his humiliation suffered to death euen to the death vpon the Crosse to be a sacrifice for our sinnes seeing it is expresly saide in the 10. chapter of the same Epistle to the Hebrewes verse 14. that with one offering he hath consecrated for euer them that are sanctified Seeing also as the holy Apostle saith further in the same place the holy Ghost beareth vs record in that after hee said before This is the Testament which I will make vnto them after those daies saith the Lord I will put my lawes in their heart and in their mindes I will write them And their sinnes and iniquities will I remember no more Was not therfore I say the sacrifice of the death of our Sauiour in it selfe fully sufficient once for all without any further respect to this his sitting at the right hand of God Question The sufferings and death of our Sauiour were fully sufficient to the act of meriting all things for vs at the hand of God Answer once for all They were so in deede for so it followeth still in the same text verse 18. in these words Now where remission of these thinges is there is no more offering for sinne Question What was remaining then to be yet further fulfilled Answer Our Sauiour is risen againe froÌ„ the dead ascended vp into heauen thenceforth sitteth for euer at the right hand of God to dispence apply the fruits benefits of the same his merit to euery true beleeuer in him And to this purpose we are further taught assured that our Sauiour beeing at the right hand of God doth make continuall intercession for vs. This also is
feast at night but also that the Bride-groome should be brought to the Bride by a traine or companie of maidens the daughters of his neare friendes Yet I doubt not but he doth of purpose chose to giue forth this parable vnder the name and example of womankinde yea euen of yong and tender maides to admonish them as well as men that as they are appointed of God to bee heires of the same grace and saluation so they may knowe that the same dutie of watchfulnesse and constancie in the faith and in all good fruites thereof is to be performed of them in their places and callings as well as of men Yea the yonger are hereby admonished as wel as the elder yong men and maides also old men and children as it is in the 148. Psalme No youth or tendernesse of those that bee of discretion must exempt vs from vsing all good diligence and painefulnesse in seeking after the kingdome of heauen Wee knowe the curse which the Lord threateneth whereof euen the daintie and delicate both men and women that will scarcely set their foote on the ground shall bee partakers as well as the rest for their want of care to obey the Lawes and commandements of God Deut 28. verse 5â— and 56. Let vs therefore all without exception knowe that it is our dutie to watch diligently and carefully to prepare our selues against the day of the Lords iudgement whensoeuer he shall come For otherwise as our Sauiour telleth vs. The Kingdome of heauen shall be likened to ten Virgines to wit as touching this point of admitting and receiuing those onely thaâ— be carefull to prepare themselues aright and of excluding and reiecting all the rest The particulars of this parable are thus to be vnderstood and applied The Bride-groome signifieth our Sauiour Christ in respect of that spirituall mariage which hee mindeth eternally to celebrate and solemnize with his Church at the ende of the worlde the which hee hath alreadie espoused to himselfe as it is most plentifully and delightfully described in the most holy and excellent songe of songes by King Salomon In which respect also Iohn Baptist calleth our Sauiour the bride-groome and professeth himselfe to bee for his part a friend of the bride-groome Iohn 3.29 And our Sauiour calleth his twelue the children of the marriage chamber and himselfe as the bride-groome for the time he was present with them Mat 9.14 15. The tenne Virgines doe represent the visible Church of God here in this world Of the which some regard onely the external calling and the outward profession of the Gospell so farre as it hath praise and allowance of men and these are but hypocrites other doe not rest themselues in the outward calling and profession but seeke after inward truth the power of godlines through the sanctification of the spirit of God And these alone are the true members of the visible church insomuch as they onely appertaine to the secret election end internall calling of God As touching the equall number of fiue of the one sort that is the wise and fiue of the other who are saide to bee foolish it is not to bee stood vppon as though that were intended by our Sauiour insomuch as wee knowe what hee hath saide other where to wit that many are called but fewe chosen Yet this is certaine that euery true member of the Church is truly wise seeking after inward truth as was saide and that all other are foolish how many soeuer they are who looke no further then to an outward profession albeit they heare daily that God maketh no reckoning of the outward man though that seeme to be neare when the heart is remoued farre from him The long staying of the bridegroome noteth the distance of time betwixt his ascension vp into heauen and his comming to iudgement at the ende of the world which proueth longer then men would haue thought For so it falleth out oftentimes in matters of great solemnitie that many occasions breede delay aboue that the attendants doe knowe off And verily many great workes of God were to be wrought betwixt our Sauiours leauing of the world and his returning to it againe which required as wee haue experience a long tract of time And it is of the infinit mercie of God that there is such a delay to the end that none of his elect might perish but in his due time come to the knowledge and faith of their saluation The fayling of the oyle in the lampes of the foolish noteth the detection and discouerie of their hypocrisie and that they were not grounded and truly rooted in Christ They had a certaine historical knowledge but not the graces and gifts of sanctification neither sought they after them The full supply of oyle which the wise furnished themselues withall as it were against a deare yeare noteth their inward truth and stedfastnesse of faith and godlines they hauing their lampes as it were vnder the two oliue trees of God for the continuall cherishing and feeding of the light thereof as we read Zech 4.1.2 Yet not so but the wise haue their infirmities and failings as if they were not better then the rest in inward truth who seemed to be as good as they in outward shewe but their inward truth reuiueth all when as the best motions of the rest doe quickely vanish quite away The sudden comming of the bridegroome noteth the sudden comming of our Sauiour to iudgement when the time of his stay is once expired Neuertheles that iudgement which shall be the condemnation of the foolish it shall be the saluation of the wise For this as was saide in the beginning is signified by the shutting of the gate against the rest The which no noubt shal be as dolefull to those which shall be depriued of this feast as it shall be ioyfull to those that shall be made partakers of it according to that Reuel chap 19.7 Let vs be glad and reioyce and giue glory to the Lord our God for the marriage of the Lambe it come And verse 9. Blessed are they that are called to the Lambes supper Finally in this parable it is most needfully to be marked of vs that when the opportunitie of accompanying this Bride-groome to the mariage feast is once past that there is no recouering of it for euer after And not to prepare and furnish our selues throughly is in a manner all one as if we neuer set foote out of doores Wherefore as we began so let vs end Take we heed that we be prepared and that we may be found watching alwaies because we knowe not the day nor the houre when the Sonne of man will come THe last parable is yet behind tending to the same end with the former as it is plaine by the manner of the inferring or knitting of it with the same as it followeth in the text Question How is that How much a talent was according to our present coine thoug it bee not easie to oftimate
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
diuine which is alwaies euery where present by his Spirit we also are by the same Spirit of his firmely knit to his humane nature how far so euer distant in place and are made flesh of his flesh and bone of his bone as we read Ephe. 5.30 yea we are knit also to the diuine nature by meanes of the humane So that truly may it be affirmed of our Sauiour both God maÌ„ that he is the vine and we the branches he our head and we his members c. Not barely by a naked metaphore as one would say but according to a reall truth by an energeticall power or effectual operation working of the Spirit of our Sauiour as was said a litle before Yea and that euen in as neare a truth of coniunction as the most spiritual manner that may be wil endure or beare For as it is plainly auouched If any haue not the spirit of Christ he is none of his Rom. 8.9 And Know yee not your owne selues saith the same Apostle 2. Cor. 13.5 how that Iesus Christ is in you except ye be reprobates Thirdly touching the efficacie of the same his Person through the death of the humane nature we read that our Sauiour both deliuereth vs froÌ„ the guiltines punishment of sin also froÌ„ the power tyranny of it of the diuel Likewise as by his obedience he hath for his part fulfilled on our part purchased all righteousnes for vs so doth he as a fruit of our perfect iustification by the imputation of his righteousnes to vs in the sight of God facioÌ„ frame vs like to himself in some measure of inhereÌ„t righteousnes by an infused grace of sanctification in that as the holy Scriptures doe plainly teach he baptizeth vs with the holy ghost that he wil at the last day raise vp our bodies make theÌ„ like to his glorious body giue vs both in bodies soules euerlasting life glory in the heaueÌ„s Mat. 3.11 Rom. 8.11 Phil. 3.20.21 Col. ch 3. v. 4. 1. Ioh. 3.2 But of the resurrection of the body and of euerlasting life more afterward For the last point of our coÌ„munion with our Sauiour Christ in some measure or degree of his most excellent dignity read Iohn 1.12 c. 1. Pet. 1. ver 2.5 c. Reu. 1.6 and ch 5.10 And againe 1. Pet. â— 9 Yee are a chosen generation c. But of this we haue spoken more at large in the title Christ and in the comfortable fruits and benefites of our Sauiours death Such therfore is our most blessed gratious communion with our Sauiour Christ wherevnto he hath vouchsafed of his infinite mercy to admit vs and accordingly to communicate and giue his very selfe vnto vs with all his most pretious and inestimable fruits and benefites Question Now in the second place What is the communion of Saints among themselues Answer The communion of Saints among themselues as I haue beene taught consisteth in these foure things Fist in that ioynt title and interest which euery one hath to the enioying of the same blessings both in this life and also in the life to come by one and the same purchase of redemption by the same free donation gift of God through our Lord Iesus Christ Secondly in a liuely and spiritual discerning and comfortable perceiuing of our neare coniunction with the rest of the body answerable in a certaine proportion to the knitting of the members of the naturall body vnder one and the same naturall head by many veines sinewes and strings Thirdly it consisteth in the louing and kinde imploying of all gifts which any of the particular members receiue of our Sauiour whether externall or internall to the mutuall benefit of the whole body for the furtherance both of the comfort and ioy of this life and also vnto the glorie of the life to come according to that power which is giuen to euery one Fourthly the communion of Saints consisteth in the fellowship and fellowfeeling of the like afflictions and sufferings so long as we remaine here in this troublesome and persâ—cuting world ExplicatioÌ„ proofe For the proofe of the first of these points call here againe to minde Ephes 4.4 Ye are called in one hope ofyour vocation Reade also how the same Apostle ioyneth all the faithfull in one like estate and condition of glory after this life 1. Cor. 15.51 52.53.1 Thes 4.13 c. Heb. 12.39 40. And Iude verse 3. The saluation of the Saints is called the common saluation And Rom. chap. 5.15 16 17. and chap. 6.23 The gift of God is eternall life through Iesus Christ our Lord. And touching the blessings of this life they who are the owners possessors of them by ciuill right are but Stewards and disposer of them for the reliefe of those that stand indeede by that law of loue and compassion which God hath made to his Church The necessities of the poore doe intitle them to be owners or Lords of rich mens liberalitie in the phrase of the holy language of the Scriptures of God Prou. 3.27 The aboundance of the one ought in dutie to supply the wants of the other according to that most notable Treatise of liberalitie penned by the holy Apostle 2. Cor. chap. 8. and chap. 9. And according to the will and commandement of God testified Gal. 6.16 and 1. Iohn 3.17 18 c. And in many other places of the holy Scripture as the Treatise of christian benificence printed a few yeares since doth aboundantly declare The second branch of the Answer is very euident in it selfe insomuch as otherwise none can rightly vnderstand how to imploy himselfe for the benefiting of other though he had a desire so to doe Euery one therefore is to know his place and calling whether he be as the eye or the hand or answerable to any other member of the body and accordingly he is to doe the proper duty of his office The third branch is notably confirmed and laid forth by the Apostle Paul Rom. 12.3 4 c. to the end of the chapter 3. For I say saith he through the grace that is giuen vnto me to euery one that is among you that no man presume to vnderstand aboue that which is meete to vnderstand but that he vnderstand and according to sobrietie as God hath dealt to euery man the measure of faith 4 For as wee haue many members in one body and all the members haue not one office 5 So wee being many are one bodie in Christ and euery one one anothers members 6 Seeing then that we haue gifts that are diuers according to the grace that is giuen vnto vs whether wee haue prophesie let vs prophesie according to the proportion of faith or an office let vs waite on the office or he that teacheth on teaching c. And the same Apostle Ephes 4.7 c. 17. Reade also 1. Pet. 4.10 11. Let euery man as hee hath receiued
Iacob and in them throgh our Sauiour Christ with all true beleeuers touching euerlasting happinesse and saluation both of soule and bodie For thus doth our Sauiour himselfe interpret the tenure of Gods blessed couenant to the refelling of the Sadduces who denied the resurrection of the body as we reade and as hath beene mentioned before Math. 22.31.32 For so soone as he hath alledged the words of the couenant I am the God of Abraham c hee inferreth straight way against them that God is not the God of the dead but the God of the liuing That is to say they whose God the Lord is doe both presently liue with God in the blessed immortality of their soules after this life ended and also shall for euer liue with their bodies after that they shall be raised vp againe For God is the God of the whole persons of his seruants and not of one part of them onely As he hath created both soule and bodie and as hee hath redeemed them both so no doubt hee will saue them both 1. Cor. chapter 6. verse 20. Rom. 8.23 Touching this promise our Sauiour is yet more expresse and plaine Iohn 6. verses 39 40. Question Which are his words Answer 39 This is the Fathers will who hath sent me saith our Sauiour that of all which he hath giuen me I should loose nothing but should raise it vp againe the last day 40 And this is the will of him that sent mee that euery man which seeth the Sonne and beleeueth in him should haue euerlasting life and I will raise him vp at the last day Explicatiō This will of the Father includeth no doubt a promise of the effectuall performance of the good pleasure of the same his diuine will Beliefe that to euerie true member of the church of God belongeth the inheritance of euerlasting life And let vs in these words obserue likewise the most holy consent The Comforts both of the Father and also of the Sonne touching the assurance of our resurrection And againe chap. 5. verse 21. As the Father raiseth vp the dead and quickeneth them so the Sonne quickeneth whom he will Reade also verses 28 29. And for the consent of the holy Ghost together with the Father and the Sonne we reade Rom. 8.11 If the spirit of him that raised vp Iesus from the dead dwell in you hee that raiseth vp Christ from the dead will also quicken your mortall bodies by his spirit that dwelleth in you THus therefore hauing the Ground Meaning and Promise of this Article Question let vs now proceede to the vse of it And first for Comfort What may that bee Answer This also is expressed by the Apostle Paul in the 15. chapter of his first Epistle to the Corinthians as it followeth verses 55 56 57. in these words 55 O death where is thy sting O graue where is thy victorie 56 The sting of death is sinne and the strength of sinne is the law 57 But thanks be vnto God who hath giuen vs victorie through our Lord Iesus Christ Explication and proofe Here is matter of singular comfort indeede in that Death with all his power shall be vanquished his prison gates set opon and all his prisoners deliuered in that also sinne shall cease and euery curse and the whole irritating power of the law shall be abolished Surely the discomfort of death and the graue is very heauie and grieuous to the naturall man Yea wee haue all of vs experience in our selues that if the least member we haue be hurt so in danger to perish from the rest of the body we are very careful for it It greeueth vs once to thinke that we should loose the least ioynt and we reioyce greatly so soone as we perceiue the recouerie of it How must it not then be much more comfortable to be assured of the restoring of the whole body seeing it must for a time after a sort wholly perish This moued Dauid to sing with ioy in the middest of his troubles that his flesh should rest in hope Psal 16.9 It gaue singular comfort to Iob in his grieuous calamitie as we heard but a while since Iob 19. It hath alwaies imboldned both former and latter Martyrs to indure all their torments chearfully Heb. 11.35 Deare friends as they are loth to part so they are very ioyfull and glad to meete againe God himselfe hath so lincked the soule and bodie in such a concordable consent and mutuall delight each in other that as they are most loth to part a sunder so it cannot but be an exceeding ioy to the soule to haue an assurance of their most blessed meeting againe And the rather because death shall neuer sunder them any more but they shall liue together most blessedly in al ioy and glory for euer Luk 20.35.36 For they can die no more saith our Sauiour for as much as they are equall to the Angells and are the Sonnes of God seeing they are the children of the resurrection as was alledged before To all good men sinne and the hatefull tyranny thereof is more grieuous then death And therfore to be deliuered from it frō all irritation and prouoking of the law must needes also be matter of speciall great comfort The comfortable hope of the resurrection maketh all things the more comfortable to all true beleeuers In this respect the most gratious and faithfull couenant of God spoken of before is the more comfortable because it extendeth it selfe to the body seeing as the mercy of God is perfect so no doubt he will be a perfect Sauiour And as he forgiueth the sinne both of body and of soule so will he remoue the punishment from both yea doubtlesse he will saue and glorifie both In this respect the sufferings of our Sauiour hauing beene in body as well as in soule are the more comfortable because body as well as soule is redeemed by him Beliefe that to euery true member of the church of God belongeth the glorious resurrection of the body In this respect the resurrection of our Sauiour The Duties and his bodily ascension vp into heauen c are the more cōfortable because the members must be made like to the head and because our Sauiour being a King will euery way most perfectly benefit his subiects For seeing as the heathen man could say euery kingdome is euergesia that is a benefiting of the subiects belonging to it most of all must the perfit kingdome of our Sauiour Christ be a most perfit benefiting or rather a beatifying or making of the subiects thereof blessed and happie in the highest degree In this respect the own bodily sufferings of the faithfull are comfortable vnto them they knowing that seeing they suffer in body with Christ they shall be glorified also in body with him as well as in soule according to that of the Apostle Rom. 8.17 Yea and seeing other creatures shall be restored as it followeth in the same text much