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
vpon the glory of Moses his face after became from the Lord out of the mount Neither could Moses himselfe see any more but as it were the back partes of the Lord and that through a crannie of the rocke Exod 33.18 c. and chapter 34.33 c. and 2. Corinth 3.7 Read also Ier 10.6 Isai 40.12 c. Rom 11.33 c. And as touching those things which apperteine to the kingdome of heauen they are farre aboue those which the eye hath seene or eare heard or euer came into mans heart 1 Corinth 2.7.8.9 It foloweth therefore according to the second parte of the answere that these things and this euerlasting mansion place is by all good reason to bee principallie sought after and affected according to that of our Sau Christ First seeke the kingdome of God c Herevnto also doth the example of the holie Patriarches call vs according to that which wee read Hebr chapt 11. verses 13 14.1â— 16. Neither may wee in any wise neglect the holie exhortation of the Apostle Paul Coloss 3. â— c. Set your affection on things which are aboue and not on things which are on the earth c. And verse 5. Mortifie therefore your members which are on the earth fornication vncleannes c. For as wee read Reuelat 21. verse 27. There shall enter into the heauenly Ierusalem no vncleane thing neither whatsoeuer worketh abomination and lies but they which are written in the Lambes bo ke of life O therfore how vaine yea how absurd and madde a choise is this of the children of this world who for earthlie things which are but smoke and dost yea for the pleasure of sinne which is abominable skum and filthy dish-wash doe lose the most durable pure and pleasant ioyes of the kingdom of heauen And for the loue of houses of clay whose foundation as Eliphaz saith truely in the book of Iob 4.19 is in the dust and shall be destroyed before the mothe that is most sodeinlie as a flying mothe may be crushed to nothing with a mans finger to loose the glorious and eternall Palace of heauen Th s verilie is intollerable madnesse and follie But let vs who minde the kingdome of heauen proceede to consider the waies which guide vs thervnto Question In the next place therefore which are the Duties that belong to the comfort of this that God our heauenly Father hath created the holie Angels to be his ministring Spirits for our manifolde benefit both in bodie and soule in this life and concerning the life to come as wee are hereafter in the Prouidence of God more fullie to consider Answere As wee ought from Gods creating of the holie Angells for our comforte to prouoke our hearts to most an tifull thankefulnes to God our heauenly Father who thereby doth exceedingly commend his loue and regarde of vs though most vnworthie so ought wee from the example of the holie Angels themselues who at the commandement of God doe willinglie attend vppon vs their inferiours yea euen vpon vs most vnworthy and miserable sinners to learne to be so humble and lowlie euerie one of vs for our parts that wee bee not onelie dutifullie subiect to all higher powers according to the ordinance of God but euen to the owest also Yea and that euen the chiefest themselues should likewise willinglie be the seruants of God for the benefit and comforte of the poorest and lowest of the whole Church and people of God ExplicatioÌ„ and proofe The reason is plaine and lightsome of it self and hath great force in it to perswade euery faithfull magistrate of Iustice and euery faithfull and beleeâ—ing minister of the Word euen with their best gifts and with their most royall power which they haue receiued of God to be therewithall willing seruants to the lowest of the Church and therein also to thinke themselues nothing abased but greatly honoured of God Moreouer the wicked may by this ministerie of the holie and mightie Angels if they had grace to consider it be feared from all wicked attempts against the Church or any the least members thereof Numb chapt 22. verse 22. c. Math 18.10 And wee our selues that wee doe nothing vnbeseeming the presence of so holie ministers and glorious seruants of God who though inuisiblie are yet oftener present with vs and among vs then wee are ware of 1. Corinth 11.10 According also to that Exod 23.21.22.23 For notwithstanding that is spoken of our Lord IESVS the Prince of Angels yet such as the Lord and Maister-Angell is such also are the seruants on their Lords behalfe according to that Commission which he giueth vnto them Thus much for the Duties from the comfort of Faith concerning the inuisible creatures of God Let vs make speede to the Duties concerning those that are called visible ANd first concerning the creation of other Creatures besides our selues Question What are the Duties belonging to the comfort of Faith in that God hath giuen vs assurance that hee hath created them for vs and giuen vs the free vse of them to wit of the light of the Sunne and of the Moone c. of foode and of apparell of flowers of all sweete smells of all pleasant and Musicall soundes c. What I say are the Duties belonging to the bountifull and Fatherly goodnes of God herein Answere It is our bounden Dutie to vse euerie of them with all wise and holie discretion and in all good and sober moderation as becommeth those that are called the children of the light euen to those blessed ends onely whervnto God himselfe hath appointed them And furthermore to the ende we may in all hoâ—e wise and sober manner vse these kindes of creatures it is likewise our bounden dutie to blesse God in all and for euerie of his blessings which wee beholde with our eyes which wee heare with our cares wherewith we cloth our bodies c. And according to the approoued examples of the holie seruants of God it is our dutie in speciall manner and with open profession of thankfulnes to blesse God for the continuall renewing of our food which is the most sensible and necessarie meanes for the ordinarie maintenance of our life Such is our bounden Dutie indeede according to that ancient preceptorie admonition of the Lord by the Prophet Moses Deut 8.10 ExplicatioÌ„ and proofe When thou hast eaten and filled thy selfe thou shalt blesse the Lord thy God for the good land which hee hath giuen thee Beware that thou forget not the Lord thy God c. This holie commandement hath bene regarded of the faithfull in the Church of God from time to time no doubt And it is approued euen by the practise of our Sauiour Christ himselfe Of whom it is recorded in the Gospell that hee blessed God for the bodilie foode wherwith he fed the people Matth 14.19 Yea after his Resurrection his disciples knew him by his breaking of bread in that as it is most likely hee vsed a forme of
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
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
performed to Iesus Christ the Sonne of God our Lord. The same is to be affirmed concerning thankes-giuing Read Psalm 47. And â—8 18 19. compared with Ephes 4.7 8. And when wee praise God the Father in him and through him it is as much as to praise and thanke him with the Father Rom. 7.25 and 1. Cor. 15.57 Ephes 5.20 and 1. Thes 5.18 It is our dutie likewise to reuerence and feare our Lord Iesus Christ as 1. Cor. 10. verse 9. Let vs not tempt Christ as some of them also tempted him and were destroied of Serpents Reade also Exod. chap. 23. verses 20 21. Consider also that he is appointed the Iudge of the world and that he hath the keyes of hell and of death c. Act. 17.30 31. Reuel 1.18 and chap. 6.15 16 17. and in sundry other places Reade also Psal 2.9 c. We stand bound by the expresse commandement of the Father to obey our Sauiour in all things Matth. chap. 17. verse 5. And Luke chap. 6. verse 46. Why call ye me Master saith our Sauiour himselfe and doe not the things that I speake And thus wee may perceiue according to that which was before touched and promised to be in this place further declared that in so much as all duties of diuine worship proper to the Godhead are due to our Lord Iesus Christ the Son of God as well as to the Father and to the holy Ghost this containeth one very euident and inuincible proofe among the rest that he is very true God coequall and coeternall with them Whereâ—pon also iustly may it be concluded according to the last part of the answer without any further proofe that euery christian ought to be so far from being ashamed of Christ and his Gospel that we ought to esteeme it the greatest honour that may be to professe his most holy glorious name yea though it should bee with the greatest reproach that might fall vpon vs here in this wicked world for the same according to the incouragement of our Sauiour himselfe Matth. 5.11.12 Luke 6.22.23 And of the Apostle Peter 1. Ep. 4.13.14.16 Read also Rom. 1.16 and 2. Tim. 1.7.8 and verses 1â— 16. These are the duties of faith in a more generall consideration of the titles iointlie together Now that we may for our further instruction consider the duties belonging more particularly to the same First What are the duties of faith in this respect that our Lord Iesus Christ is the Sonne of God Question Answere In so much as the Sonne of God hath abased himselfe to the lowest degree of a seruant for vs we must needes acknowledge that it is our bounden dutie to humble our selues in the lowest degree of humiliation that we can vnto him and in the greatest measure of loue that we may attaine vnto to performe all good dutie vnto him Yea and one of vs to another also for his sake according as he himselfe doth in this respect require it of vs. ExplicatioÌ„ proofe He doth so indeed Matth. 11.29 Take my yoke on you and learne of me that I am meeke and lowlie in heart and ye shall finde rest to your soules c. Read also cha 18.1 2 3 c. And cha 20. verses 25 26 27 28. And againe Luke 22. verses 24 25 c. And Iohn cha 13. verses 12 13 14 15 16 17. We haue also the instruction of the Apostle to the same end Rom. chap. 15. verses 12 13. We which are strong c. For Christ also would not please himselfe c. And verses 5 6 7. And Philip. chap. 2. verses 5 6 7 8. Let the same minde be in you that was euen in Christ Iesus who being in the forme of God thought it no robberie to be equall with God But he made himselfe of no reputation c. Likewise Heb. 5. verses 8 9. And though he were the Sonne yet learned he obedience by the things which he suffered And being consecrated was made the author of eternall saluation to all that obey him Marke that it is our dutie to obey him who being the Sonne of God was more obedient to God in our nature and for vs then any other Sonne of man could possibly be Now likewise What dutie belongeth to the comfort of faith in this that though he so humbled himselfe for vs yet is our Lord yea that euen by humbling of himselfe for vs he hath obtained a most iust soueraigntie ouer vs aboue any other as it followeth in the 2. cha of the Epist to the Philip. mentioned before Question What dutie I say belongeth to the comfort of this Answere We stand bound to obey him absolutely and for himselfe but no other Lord otherwise then in him and for him We doe likewise stand bound from the comfortable consideration hereof to imploy our selues and all our gifts and also his creatures and all his ordinances as they that must giue an account vnto him of the same None must be ouer-masterly in iudging and censuring of his fellow seruants and christian brethren but contrariwise it is the part of euery one to be verie tender and charie that he doe not willingly and lightly offend or discourage any of the least among them Finally as euery one of vs must in all things and all the daies of our liues liue vnto our Lord Iesus Christ so must we willingly die vnto him and for him if neede so require to the end that being at the last approued of him for good and faithfull seruants we may for euer liue and reigne with him Explication and proofe That great dutie doth belong to the Sonne of God in that he is called our Lord the verie title it selfe doth plainely import according to that challenge which the Lord God maketh by his holy Prophet Malachie chap. 1.5 If I be a Lord where is my feare Out of all question rightfull Lordship requireth reuerend seruice Now we know that God hath set ouer as it were the right of his gouernment ouer vs to our Sauiour Christ And therefore faith our Sauiour himselfe also Luk. 6.46 Why do ye cal me Master Master and do not the things that I speake as was mentioned before For verily it is but trifling yea a meere mockery for any seruant to yeeld his Master his title and to denie him his seruice Well therefore reasoneth the holy Psalmist concerning our Lord Iesus Christ when he giueth the Church this charge Hee is thy Lord and reuerence thou him The word Hishiabbani which the Prophet vseth signifieth an humble seruice by bowing vnto him Psal 45.12 But let vs consider a little of some proofes for the particular branches of the answer First therefore that we are absolutely to obey the Sonne of God in that he is our Lord and no other but in him and for him that is according to h s will and commandement and as may be most for his diuine honour and glory and not otherwise reade 1. Cor. 7.22.23 He that is called in
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
at the things which were reported by them And verse 20. it is further testified concerning the Shepheards themselues that they returned glorifying and praising God for all that they had heard and seene as it was spoken vnto them And concerning the blessed Virgine Marie it is said verse 19. That she kept and pondered all in her heart Moreouer concerning the wise men we read Matth cha 2. And not onely of their reuerend estimation of our Sauiour as the whole history sheweth but also of their great trauell as we read in the latter end of the first verse Of their boldnes verse 2. Of their ioyfulnes without all offence at the externall basenes of our Sauiours birth and of their homage and worship done vnto him verses 10.11 And last of all of their circumspection and care to performe their faithfull allegiance verse 12. Concerning in the example of Simeon wee read Luke ch 2. verses 28.29.30.31.32 Hee tooke our Sauiour vp in his armes and praised God and said Lord nowe thou doest let thy seruant depart in peace according to thy word for mine eyes haue seen thy saluation c. Read also verses 34.35 Behold this child is appointed for the fall and rising of many in Israel Finallie concerning the Prophetisse Anna we read as it foloweth in the same chapter verse 36. Ther was a Prophetisse one Anna c. And verse 38. She comming at the same instant vppon them confessed likewise the Lord and spake of him to all that looked for redemption in Ierusalem All which examples no doubt are recorded The daÌ„ger of not beleeuing this Article not onelie for the discourse and explanation of the holie Storie but also for our instruction and like imitation vpon the same considerations which moued them both to thinke speake and doe as they did THe duties therfore of faith concerning this Article beeing such as haue bene described now in the last place of our inquirie what is the danger of not beleeuing in our Sauiour Christ the eternall Sonne of God borne in due time Question verie true man of the Virgine Marie The holie Apostle S. Iohn teacheth and verie earnestlie affirmeth that euerie Spirit which confesseth not that Iesus Christ is come in the flesh Answere is not of God but that this is the Spirit of Antichrist Hee doth so indeede as we reade in the 3. verse of the fourth chapter of his 1. ExplicatioÌ„ and proofe Epistle And there is verie good and necessarie reason why he should teach so For he that denieth the truth of the humane nature of Christ denieth the comming of Christ yea and all the fruites and benefits both of his birth and also of his whole life and death And therin he is an open aduersarie to God and his Christ as the word Antichrist it selfe giuen for the title of such plainly sheweth according to the Greeke language And beside that insomuch as it is a grace of the Spirit of God to teach Christians to confesse that according to this Article of the Christian faith Iesus Christ is come in the flesh as the Apostle saith in the former verse it must needes be that all such as denie it are of the Spirit of Antichrist and be therein open aduersaries to God who hath sent his Sonne in the flesh trulie Conceiued by the holie Ghost Such Antichristes and aduersaries both to God and his Sonne our Lord Iesus Christ were the Simonianites Valentinians Marcionites Apollinaristes and many other sortes of heretikes as they haue bene rehearsed before in the Article of his Conception by the holie Ghost with their seuerall heresies against the humane nature of our Sauiour The beliefe of all which heretikes was no doubte nothing better then an aierie and vanishing beliefe euen a shadow and spectrum of faith and no true faith in deede euen answerable to that which they held that our Sauiour had no true bodie but onely an outward appearance of a bodie and which as the Diuell bewitched them to thinke was but a spirituall or aierie thing of some strange coÌ„position not like vnto ours c. And thus by the goodnes of God wee are come to an ende of our inquirie concerning the Article of the birth of our Sauiour Christ according to the propounded order of our course NEuerthelesse vpon some good consideration wee will yet more particularlie inquire as in way of an appendix why the name of the Virgin Marie is mentioned in this Article of our beliefe For it is verie vnskilfullie yea most wickedlie and blasphemouslie misconstrued by manie as though Marie herselfe had bene such a one as had bene conceiued without sinne to the ende that in respect of her owne puritie of nature our Sauiour might be borne and brought forth of her without all spot of sinne Whervpon also haue followed these hereticall conclusions that she is to be esteemed for our Ladie here on earth and a Queene in heauen therfore to be pictured with a crowne vpon her head so painted in Church windowes c with an opinion that shee hath power and autoritie to command her Sonne and therfore is to be praied vnto c. But all these are false causes coined in the deceiuable shop of mans superstitious and idolatrous braine to be vtterlie condemned and abhorred of all true Christians as intollerable blasphemies against God and most hainous iniuries done to the blessed virgin Question I aske therefore what be the true causes or reasons which may be beleeued to be such indeed Answer First for the more full certaintie or perspicuitie plainenes of the holy history it selfe Secondlie that our beliefe might be so much the more eâ—â—aâ—e and vnfoulded concerning the truth of the humane nature of our Sauiour Thirdlie that as hath bene said alreadie shee might be had in memorial for a notable example to vs of beleeuing in Christ and of obeying his Gospel and of blessing praising and magnifying the name of God for our saluation which is brought to light by the incarnation and manifestation of him ExplicatioÌ„ proofe These are the true causes indeed as may be discerned by that which hath ben set downe before For how can God be sufficientlie praised for this most gracious worke of his And what place is ther left for any doubting seeing not onely according to the prophecie of Isaiah it is testified that the Mother of our Lord was a Virgine notwithstanding the conception and birth of this childe but also seeing it is particularlie described vnto vs who that holie Virgine was by her name by the place of her dwelling by her parentage in that shee was the daughter of Elie by her husband to whom she was first betrothed and afterward married by her kindred in that Elizabeth the mother of Iohn Baptist was her Cosine c. Luke chap 1.26 c. and ch 3.23 We cannot denie but the Papists are ready to alledge other causes namelie because as they teach the blessed Virgin is to be honoured
labour all the night the morning also being well spent And in this prouision which was prepared we are to consider of our Sauiour both as of the baker or rather maker of the bread and as of the fisher of the fish that was now a broiling and as of the Cooke which kindled yea altogether made that fire wherewith they were broiled Yea we are to consider of him as being all in all the onely maister and maker of this feast Wherein all things were so admirable to the Disciples and so euident declarations of the diuine power of our Sauiour beside that knowledge which they had of his person that they wrought this effect in their hearts that as the Euangelist saith as it followeth in the 12. verse None of the Disciples durst aske him who art thou seeing they knewe that he was the Lord. Yea euen their Lord and maister indeed according to that his first speech wherein he called them by the name of his children or seruants as was declared before And thus we may easily see that there was no cause why they needed to aske our Sauiour who art thou Question But why doth the Euangelist say they durst not aske him Answer He giueth thereby to vnderstand that although there was some remnant of doubtings in their minds yet that their doubtings were now so weakened by the former appearances of our Sauiour and by his present diuine workes that they durst not for feare of the iust rebuke of our Sauiour giue place vnto them Explicatiō proofe And not without very iust cause For seeing their owne hearts reprooued them they might wel know that he that was greater then their hearts might by all right haue more sharply rebuked them And verily it ought to be a shame to euery Disciple and scholler of our Sauiour much more to those that are of the head forme as it were to be alwaies learning not to profit by the excellent instructions that are giuen vnto them Heb 5.12 It is very meet that faith enioying the meanes of increase should grow more more and not alwaies be a like infirme and weake We ought not to beare with such slouth in our selues much lesse may we thinke that the Lord will indure it and not reproue and chastice vs for it Such therefore was the cause of the Disciples feare Question Now what followeth in our text Answer Iesus then came saith Saint Iohn and took bread and gaue them and fishe likewise ver 13. Explicatiō The taking of bread which the Euangelist speaketh of and likewise of fish it is in such manner to be vnderstood as hath beene else where more particularly described to wit as being accompanied with thankes-giuing after the most holy manner constantly vsed by our Sauiour And so must the giuing both of the bread and of the fish also bee vnderstood not after the common custome of the housholder who alloweth to euery one of the family his portion but as from the author and giuer of all things euen from the God of heauen and earth like as if our Sauiour should haue said to his Disciples behold my deare children and seruants I giue yee a visible signe and plaine proofe that I am both able and also willing while yee shall performe a faithfull seruice vnto me to prepare and furnish you a table in the middest of your enemies wheresoeuer yee shall become euen as I did to Dauid my seruant as he acknowledgeth Psalm 23. The Lord is my shepheard I shall not want c. Thou doest prepare a table before mee in the fight of mine aduersaries c. Such no doubt is the meaning of our Sauiour by making his Disciples this extraordinarie banquet And it may iustly teach vs all this common and vniforme lesson that all whatsoeuer wee receiue either for foode or for any other reliefe of our fraile estate here in this life it commeth not originally from our owne industrie and labour or by any other meanes but from the good hand and blessing of God our Sauiour who pitieth vs and knoweth wherereof we stand in neede And therefore that we are to receiue all things as from his holy handes and to vse all the good blessings of God soberly and purely as becommeth his guests inuited by himselfe to be partakers of them c. Specially may the faithfull Ministers and preachers of the Gospell take their comfort from these declarations of the diuine care and prouidence of our Sauiour ouer his Disciples For out of all question he retaineth the same care all waies euer since he ascended into heauen which hee at this time expressed thus graciously while he was on the earth It is he that giueth bread to the hungry c. Hetherto of all the gracious speeches and actions together with the effectes of them such as were saide to be considered of vs in the time before dinner And as for that which the Euangelist saith verse 14. This was the third time that Iesus shewed himselfe c. wee haue shewed already how Saint Iohn is to be vnderstood and that it doth nothing hinder why we in our more particular account may not reckon it for the seauenth appearance c. Now let vs come to the speeches of our Sauiour such as hee vttered after dinner We may for orders sake reduce them to the number of foure They are all of them directed indeede particularly to Peter though not for his instruction and admonition alone The first speech hath sixe branches consisting first in three questions and secondly in a threefolde charge and direction following vpon a threefolde affirmatiue answere of Peter all of them tending to one ende and purpose which our Sauiour intended thereby and all almost in the very same wordes Let vs therefore first of all consider of this first speech of our Sauiour to Peter How doth the Euangelist report it Question Answer It followeth thus in the holy story 15.16.17 So when they had dined Iesus saide to Simon Peter Simon the sonne of Iona louest thou me more then these He saide vnto him yea Lord thou knowest that I loue thee Hee saide vnto him feede my lambes He saide vnto him againe the second time Simon the sonne of Iona louest thou me He saide vnto him yea Lord thou knowest that I loue thee He saide vnto him Feede my sheepe Hee said vnto him the third time Simon the sonne of Iona louest thou me Peter was sorie because hee said to him the third time louest thou me and hee saide vnto him Lord thou knowest all things thou knowest that I loue thee Explicatiō Iesus said vnto him Feede my sheepe This may well be reckoned for the first speech of our Sauiour after dinner though consisting of sundry branches seeing all of them as was saide are tending to one and the same ende and all as wee see repeated almost in the same wordes Whether we looke to the three questions of our Sauiour or to the three answers of Peter
Answer The first as I remember I heard you preach is that our Sauiour is the onely chiefe Sheepheard of the sheep yea both of all his Ministers the sheepheards which he appointeth ouer his flocke and also of all the sheepe ouer whom they are set For euen the sheepheards themselues are sheepe in regard of the soueraigne authority and vniuersall watch of Christ ExplicatioÌ„ The second is that Peter is in speciall manner authorised by our Sauiour to be vnto him among the rest one principall sheepheard of his flocke You remember well And it may iustly be affirmed that these things are very meete to be well weighed of vs before wee come to the wordes themselues First therefore that our Sauiour Christ is the onely chiefe Sheepheard of the sheep c. according to your answer it is euident both by the testimonie of our Sauiour himselfe before his death and of the Apostle Peter after our Sauiour his ascension By the testimony of our Sauiour himselfe as we reade Iohn chap. 10. verses 10.16 I am the good sheepheard c. Other sheepe also haue I which are not of this folde them also must I bring and they shall heare my voyce and there shall be one sheepfolde and one sheepheard And here in this our text our Sauiour calleth the sheepe his sheepe and the lambs his lambs which hee chargeth Peter to feede Reade also Matth. 25.31 All Nations shall be gathered before him and hee will seperate them one from another as the sheepheard seperateth his sheepe from the goates c. And thus are and shall be fulfilled the holy prophesies Isa 40.11 He shall feede his flocke like a sheepheard he shall gather the lambs with his arme and carry them in his bosome and feede them with young And Ezech. 34.23 I will set vp a sheepheard ouer them saith the Lord and hee shall feede them euen my seruant Dauid he shall feede them and he shall be their sheepheard And I the Lord will be their God and my seruant Dauid shall be the Prince among them I the Lord haue spoken it Thus by the testimony of our Sauiour himselfe according to these and such other prophesies hee alone is the chiefe Sheepheard of the sheepe The Apostle Peter to whom he spake as we reade in our present text acknowledgeth and witnesseth the same 1. Pet. 5.4 When the chiefe sheepheard shall appeare ye saith the Apostle speaking to the Ministers of the word shall receiue an incorruptible crowne of glory And in the same sense he is called the great sheepheard of the sheepe Heb. 13.20 yea so as was answered that the sheepheards themselues are his sheepe according to that which our Sauiour himselfe alledgeth out of the prophecie of Zechariah and applieth to those whom he had chosen to be sheepheards of his flocke I will smite the sheepheard that is Christ the great sheepheard and the sheepe of the flocke shall be scattered Mat. 26.31 By all which testimonies of the holy scripture it is euident that our Sauiour Christ is so the cheefe sheepheard as none can be no not in any ministeriall seruice For no creature can keepe so vniuersall and so continuall a watch as that charge requireth Neither is any able to stand vnder the infinite weight and burthen of it Hee alone that neither sleepeth nor slumbereth must be this watchman and hee onely that neither fainteth nor faileth must beare this charge That is to say such a one and no other must be this watchman and sheepheard who is not onely man but also very God euen that God who will not giue his glory to any other Neither is it meete neither may it be attributed to any creature without blasphemie against the Creator and redeemer We conclude therefore touching the first point of the answer that our Sauiour onely hath an incommunicable soueraignty ouer the whole flocke Neuerthelesse as it is answered in the second place our Sauiour hath his ministeriall sheepheards and seruants to attend and waâ—t vpon this flocke to wit all the faithfull Ministers of the word among whom the Apostles of our Sauiour were the chiefe in respect of certaine prerogatiues which they had aboue other and among them our Sauiour aduanced Peter to be one whom he did by vertue of his charge committed to him together with the rest authorise in speciall manner to be one of his principall sheepheards to helpe feede his flocke Question But why doth our Sauiour commit this charge vnto him in this speciall maner and by a particular direction of his speech to him rather then to any other Feede thou my lambs Feede thou my sheepe Feede thou my sheepe Answer Our Sauiour did in this gratious manner restore the office of Apostleship from the which hee had deserued to be cut of by his threefold deniall of him First for Peters own particular comfort assurance of his calling against all feares and doubts which might assaile his minde Secondly for the publike credite and authoritie of his Apostleship in the Churches of Christ to the end of the world notwithstanding his former most grieuous and vncomfortable fall Finally that our Sauiour might the more liuely and significantly expresse vnto him that he would account his loue and care of feeding his flocke so much as lay in him to bee the most singular fruit of that loue which hee did professe himselfe to beare vnto him Explication For these causes indeede did our Sauiour thus often repeate these words euen to make the matter more emphatical as we vse to speake as if our Sauiour had spoken as wee may say in the superlatiue degree I will account this the most excellent proofe of thy loue that thou canst shewe mee it shall be the greatest credite in the middest of my Church and flocke and it shall yeelde thee the most sweete and comfortable peace to thy conscience in the assurance of thy calling to this ministerie yea to thy eternall saluation that may be And herein also let vs well obserue to our comfort the singular care which our Sauiour hath ouer the soules of his people in that hee will not account either Peter or any other Pastor and Minister of his word to loue him if they haue not great care to further their saluation These things are so euident in themselues that we neede not stand to seeke any further proofe Now let vs come to the meaning of the words which our Sauiour vseth first for Peters feeding then of his owne lambs and sheepe Question First therefore what meaneth our Sauiour by this word Feede Feed Feed thus often repeated An. It is a word borrowed from the name of the sheepheards of the field whose office specially in the East countries of the which our Sauiour speaketh is to guide their flocks vnto the best pastures that may be found in the more barren and waste grounds or desert places and wildernesses appointed for sheepwalkes and to watch ouer them lest they should be deuoured of wilde beasts
the soules of all godly and true beleeuers For as touching their naturall creation in respect of their substance and also in regard of their faculties of vnderstanding memory reasoning will election or choise and likewise in ministring life sense and motion to the body they are naturally of the same kinde The one cannot die or be extinguished more then the other For though it be saide in the holy Scriptures that the wicked and all vnbeleeuers shall perish and die the second death c yet this perishing or death is not to be vnderstoode as simply opposed to beeing and life but to that good and blessed estate of life and well beeing which is onely proper to the children of God after this naturall life is ended For this is very plaine in the holy Scriptures that the misery and torment of the soules of the wicked shall be perpetuall euen from the time of their naturall death and so to continue for euer The worme of their guilty conscience shall neuer die neither shall the fire of their torment euer be quenched as our Sauiour sheweth plainely in the parable of the rich man Luke 16.22 c. So then the wicked are said to die a second death moreouer and beside the naturall death in respect of their punishment and torment or destruction after this life in such sense as they are saide as touching all grace and godlinesse to be dead euen while they liue here For like as they while they liue the naturall life are dead because they want the ioy of godlinesse and thereby of a good conscience which is as wee may say the life of our life so yea much rather because after the end of the naturall and sinfull life of the wicked their torment beginneth neuer to end they may iustly be saide to passe to a second death that is from a death in extremity of sinne to a death in extremity of an eternall punishment Thus the immortality of the soule belongeth to the wicked as well as to the godly so farre forth that their soules can no more die that is bee extinguished or loosed their nature and Beeing then the soules of the godly can But as touching the good beeing or blessing of immortality that is to say touching the blessed estate of the soule in the continuance of it for euer in the fauour of GOD this belongeth peculiarly to the children of God who through faith and by the Spirit of God doe mortifie sinne in some measure here in this life and liue vnto God through that life which they liue by the Sonne of God by whose grace thâ—ir soules are daily renewed and sanctified vnto him as it is euident by the testimonies and examples alledged before for the ground and warrant of this Article vnto vs. And that the estate of the soules of the faithfull are vnspeakeably blessed with God after this life we may be assured from that which wee reade 1. Cor. 2.9 For the glory of it is such as the eye hath not seene nor eare heard nor came into the heart of man which God hath prepared for them that loue him The Promise And 2. Epist chap. 12.4 And that the same blessed estate of the faithfull shall be a fruit of that care which they had here in their naturall life time to attaine to true christian knowledge faith c it may be euident from that which is written 1. Cor. 13.12 that then shall be the perfection of that which we haue now but in part Reade also Reuel ch 7.14 15 16 17. And ch 14.3 4 5. and verses 12.13 Whence also it finally appeareth that this vnspeakeable blessing shall be as was answered in the coÌ„munion of all the thousands of the triumphant Saints and with the Angells to all those that haue had their part in the communion of the militant Saints here on earth According to that which we reade Heb. chap. 12.22 23. Ye are come vnto the mount Sion and to the Citie of the liuing God the celestiall Ierusalem and the company of innumerable Angells And to the congregation of the first borne which are written in heauen and to God the Iudge of all and to the spirits of iust and perfect men Thus much briefly concerning the meaning of this Article Question Now what Promise haue we in the holy Scriptures for the further warrant of the same Answer We haue the promise of it Psal 22. verse 26. The poore or meeke saith the holy Prophet shall eate and be satisfied they that seeke after the Lord shall praise him your heart shall liue for euer Explication This indeede may well be one testimonie of Gods promise in this behalfe For by the heart the soule of man is vsually signified in the Psalmes and in other places of holy Scriptures There are many other testimonies to the same purpose For all the promises of euerlasting life after the natural life ended they haue the beginning of their accomplishment in this blessed immortality which we speake of according to that of Iames chap. 1. verse 12. Blessed is the man that endureth tentation for when he is tried he shall receiue the crowne of life which the Lord hath promised to them that loue him Likewise Reuel 2.7.17 And chap. 3.5.12.21 though these promises shall not haue their perfect effect till the resurrection of the body as we shall see further when we come to that Article IN the meane season our order requireth that wee come to the vse of the present Article And first concerning the Comfort of it Question What may that be Answer I heard a voyce from heauen saith St. Iohn Reuel chap. 14. verse 13. saying vnto me write â—lessed are the dead from the time that they die in the Lord. Euen so saith the Spirit for they rest from their labours and their workes doe follow them Explication In these words of Saint Iohn we haue a double comfort expressed as belonging to the faithfull euen from the time that they die in the Lord that is for the Lords cause or in faith and repentance as it becommeth the seruants of God First that thenceforth they rest from their labours that is from all the troubles and disquietments of this life such as we read of Eccles 1.8 All things are full of labour And Psal 90.10 According to that promise Reuel 6. verse 11. They shall rest for a little season c. And chap. 7.16 They shall hunger no more nor thirst any more c. And God shall wipe all teares from their eyes The second comfort of the faithfull immediately after their naturall death is that their works doe follow them that is to say the fruit and reward of all good things which they haue done in their life time For God will performe all his promises which he of his bounteous goodnesse hath made to the obedience of his seruants in and for Christs sake according to that Ephes 6.24 The grace of God shall be to the immortality of all that
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
bringeth nothing to God but rather presenteth a man altogether empty and forlorne in his sight that he may be replenished with Christ his grace Wherfore it is a passiue work if I may so speake whervnto no reward is due Neither doth it yeelde any righteousnes to a man which it hath not receiued of Christ before Calu. vpon Iohn 6.29 And now further that our Sauiour Christ was necessarily both to fulfill the righteousnes of the law and also to die for vs to the ende we might be perfectly iustified by him it may easily appeare if wee doe rightly consider that all of vs who stand in need of iustification by him doe not onely want righteousnes in that we can neither for the present nor shall euer be able in this life to fulfill the righteousnes of Gods law our own selues who faile alwaies euen in the best duties that we doe but also that we are infinitely guiltie of transgressions rebellions concerning the time past through the pacience of God as the Apostle Paul hath taught vs. Yea and besides all this wee doe originallie stand whollie corrupte and guiltie of eternall condemnation before the iudgement seate of God as the same Apostle hath convicted all the world both yong and olde Roma 3.19.20 and chapt 5.12 c. For the least of which our transgressions wee our selues could neuer in our owne persons haue made any iust and sufficient recompence or satisfaction to the most holy iustice of God Iâ— is necessarie therfore that wee doe in euery respect relie whollie vpon our Sauiour Christ alone and vppon the most free grace and mercie of the Lord God our heauenly Father for our Iustification and Saluation seeing it is expressâ—ly affirmed as we haue often heard and reade and cannot too often heare reade and consider out of the holy Scriptures that they are not to be found in any other but in him alone as Act. 4.11.12 This is the stone cast aside of the builders which is become the head of the corner Neither is ther saluation in any other for among men there is giuen no other name vnder heauen wherby we must be saued Our Sa Christ onely of all men is perfectly holy and righteous in life Our Sa Christ alone is of all men pure vndefiled by nature He therfore alone and no other could be that meete and worthy sacrifice euen the lambe of God without spot which God himselfe hath appointed to take awaye the sinnes of the world and to bring in euerlasting righteousnesse as the Prophet Daniel long before the performance of it did prophesie of him in the 9. chapter of his prophesie And in deede in somuch as wee in and of our selues are altogether corrupt and sinfull by nature yea and doe still so remaine in a great part euen after the grace of regeneration is begunne in vs howe may it be thought in any probabilitie of good reason that any mans owne workes should iustifie himselfe and deserue any thing at Gods hand for the merit and worthines therof as our popish false teachers doe blasphemouslie contend For whether wee â—â—te vp our eyes to God or cast them downe vpon our selues wee shall be easily yea and that with great force also cast off from all confidence this way if so be wee will vprightly weigh and consider all things For first concerning God hee is as wee knowe such a one and so infinitlie rich and all-sufficient in himselfe that whatsoeuer is giuen him hee hath nothing the more And as the holy prophet saith Who hath giuen him and it shall be recompenced him As though he should say that God is beholding to no creature but hee giueth aboundantly to all and yet hee hath neuer the lesse And secondlie as touching our selues wee want all those conditions which are necessarie to bee found in those persons that should merit or deserue anie thing at the hands of God For first wee are not out of his debt nay wee are most deeply indebted vnto him by thousands of talents as we read in the Gospell Secondlie we can gratifie God with no good thing which we haue not first receiued of him And besides that which wee are able to bring is nothing equall to that reward of euerlasting life and saluation which proud men shame not for their worthines to challenge at the hands of God Nay rather euen that little which wee bring vnto God and the same also his owne gift bestowed on vs before it turneth to our owne further benefit through the exceeding bountifulnesse of God And therfore howe much the more God vouchsafeth to accept at the handes of any their seruice and duety by so much the more they are yet more deeplie bound and indebted to him For it is of meere grace and fauour that hee accepteth any duety at all at any mans hands To the which end worthily saith Elihu in the booke of Iob. chap 35.7 speaking on the Lordes behalfe in this wise If thou be righteous saith hee what giuest thou vnto him or what receiueth hee at thy hand Thy wickednes may hurt a man as thou art and thy righteousnes may profit the sonne of man c. Howe then may it be thought that it is in any mans power to benefit the Lord and to deserue anie thing at his handes whereby hee should be beholding or indebted vnto him Blessed be the Lord our God therfore who hath of his most gratious goodnesse inlightened his seruants to see and vnderstand the truth of this most holie and comfortable doctrine of our free iustification by faith and to discerne the vanitie and wickednesse of the false doctrine of mans merite by his owne works To the which end it shall be to our comfort as I trust to call to minde some holie testimonies which the seruants of God haue giuen vnto it from time to time Among whom that faithfull Martyr and minister of the Gospell of Christ M. Patrick Hamelton M. Patrick Hameltâ—â— â—n his bâ—â—ke 〈◊〉 stated out of latin mâ—â— English 〈◊〉 I Fâ—yâ—h set downe by M. Foâ—e Aâ—t and Moâ—um pag. â—â—â— c. hath with great sharpnes and dexteritie of holie vnderstanding expressed it wher hee affirmeth and confirmeth from the holie Scriptures that to speake exactely no manner of workes doe make vs eyther righteous or vnrighteous good or euill and that they neither saue nor condemne the children of God Hee expresseth his meaning thus and it is very true that vntill a man be iustified by faith and so be by faith allowed of God to be a good man he can not possiblie doe any good thing acceptable to God neither can any good deedes make him a good man For in deed without faith he can doe no good worke well Likewise also as he saith further euill works are not the cause that any man is euill but hee himselfe beeing euill first afterward worketh that which is euill Finallie as hee truely saith workes doe not saue but faith whence spring all good
life Yea and for the better declaration of this excellent doctrine I desire that you shew which they are as each succeede other in either of the same respects Question FIrst therefore which are the former sort of those graces that belong to mortification so farre as for some orders sake we may for the present discerne of them Answere They are these which follow First a true knowledge and earnest meditation of sinne yea of that originall fountaine of sinne which is in our wicked nature How infinite also in number and how haynous in offence our sinnes are and alwaies haue beene in the sight of God How grieuous to the children of God who haue alreadie begun to repent so farre as they haue broken forth to Gods dishonour Ad how dangerous and deadly they are euen against our owne soules Secondly shame and confusion of face and conscience both before God and the holy Angels and also if neede so require before all good and godly men Thirdly remorse and pricking of conscience in the sence of the guiltines of our sinnes and in the feare of Gods iust wrath and vengeance due to them Fourthly godly sorrow and mourning euen with salt teares of repentance from the bitternes of a mans soule in contrition as it were and brokennes of heart before the Lord. Fiftly a willing suffering and induring of all rebukes and chastisements which God sendeth at any time to the taming and subduing of our vnruly and rebellious nature But aboue all and in all a most neare application of the death of our Sauiour Christ to our wounded soules and consciences the which onely is a most soueraine plaister to mortifie and kill as it were the proud flesh of sinne and also to heale and quiet euerie soule that is troubled and distressed for the same Explication and proofe These indeede doe most immediatly goe before in the worke of Gods grace to the mortification of sinne Concerning the first whereof that is the knowledge of sinne c. it commeth as we haue alreadie learned from the doctrine of the law which God hath for the benefit of his children made as it were a seruant to the Gospell though to the obstinate it is armed as a Iudge to their condemnation And further for the meditation of the greatnes of sinne and the infinite number of them euen from our youth yea from our originall corruption of nature consider the example of Dauid Psal 25.7 and 38.4 and 40.12 and 51.4.5 and Psal 19.12 And of Iob. Cha. 9.2.3 and Chap. 13.26 And of Ezra Chap. 9 6. And for the griefe which we put the godlie vnto by our sinne consider it from the example of Lot 2. Pet. 2.8 of Dauid Psal 119. verses 136.158 of Ier Chap. 9.1 and Paul 2. Cor. 12.21 and Phil 3.18 Secondly for shame and confusion read in the same Ch of Ezra and in the beginning of the same verse where note that when the seruants of God are ashamed and confounded for the sinnes wherein other haue chiefely trespassed how much more then ought euery one to bee ashamed of his owne For the which reade further Ieremy 3.25 Wee lye downe in our confusion and our shame couereth vs for wee haue sinned against the Lord our God wee and our Fathers from our youth euen vnto this day and haue not obeyed the voice of the Lord our God Reade also Ezek. Chap. 16.68 Thou shalt remember thy waies and bee ashamed c. And I will establish my couenant with thee and thou shalt knowe that I am the Lord. That thou maiest remember and bee ashamed and neuer open thy mouth any more because of thy shame when I am pacified toward thee for all that thou hast done saith the Lord God And Rom. 6.21 What fruite had yee then in those thinges whereof yee are now ashamed For the ende of those things is death Marke heere the iust cause why we should be ashamed of sinne namely that we should euer be so foolish as to addict our mindes to follow so greedily and to delight so excessiuely as we haue done in that which without repentance would be our vtter destruction For want of this shame for sinne read a vehement rebuke Ier. 3 3. Thou haddest a whores forehead and wouldest not be ashamed And chap. 6.15 Were they ashamed when they had committed abomination Nay they were not ashamed no neither could they haue any shame therefore shall they fall among the slaine c. The Prophet speaketh of a godly shame for otherwise by the conuiction of their consciences that they doe ill in the committing of sinne the very wicked haue a certaine shame though it profiteth them not as chap. 2.26 As the thiefe is ashamed when he is found so is the house of Israel ashamed they their Kings and their Princes and their Prophets Saying to a tree thou art my father and to a stone thou hast begotten me c. There is none in the world who if they haue not by custome of sinne and hardnesse of heart as it were feared their consciences with a hoat yron as the Apostle writeth but they haue akinde of shame and blushing in their face when their sinne is found out according to the prouerbiall saying The good blood lyeth not But the shame of those that are in the way of repentance is an other manner of shamefastnesse for they doe willingly shame themselues and that euen as in the sight of God and from their very hearts in a dislike of their sinne c. Thirdly for remorse and pricking of conscience read Gen. 42.21.22 We haue verily sinned against our brother say the brethren of Ioseph c. Read also 2. Sam. chap. 24.10 Dauids heart smote him after hee had numbred the people and Dauid said to the Lord I haue sinned exceedingly in that I haue done Therefore now Lord I beseech thee take away the trespasse of thy seruant for I haue done very foolishly And Acts. 2.37 Now when they heard it to wit how grieuous a sinne they â—ad coÌ„mitted in crucifying the sonne of God they were pricked in their hearts c. Fourthly concerning godly sorrowe and mourning the holy Apostle Paul writeth that godly sorrow causeth repentance to saluation neuer to be repented of 2. Cor. 7.10 The Apostle meaneth that this is one helping cause among the rest through the worke of Gods grace though not the onely cause It causeth repentance because it doth by the grace of God prouoke it not onely to beginne but also more and more to worke forth the owne worke For when a man is truly sorie for sinne hee indeuoureth to leaue it and to take a better course In which respect King Salomon Eccles 7.4 affirmeth that it is better to goe to the house of mourning then to goe to the house of feasting because this is the end of all men and the liuing will lay it to his heart Likewise he saith that anger is better then laughter he speaketh of that anger which a man
Leopard her spots then may yee also doe good who are accustomed to doe euill Reade also Titus Chap. 1 12 13. Because the Cretians were accustomed to lying c. the Apostle informeth Titus that they must be the more sharpely rebuked that they might be sound in the faith The danger and hinderance of flattering and corrupt Preachers is testified Ier. 23 13.14.21.22 and Lament chap. 2.14 And Ezek 3.6 c. 10.22 read also Mat. chap. 23 13 and Luk. 11.52 That the false opinion which the wicked haue of the folly and vncomfortablenes of a godly life is no small hinderance of repentance it may well bee expressed from that figuratiue description of the thoughts of the wicked in the Apocryphall booke of wisedome chap. 5 4. We fooles thought the righteous mans life madnesse and his ende without honour c. And so Festus esteemeth Paul madde by much learning Acts 26.24 Reade also chap. 18 15. What a base opinion Gallio had of the Gospell of Christ And thus no doubt but the common opinion that true godlinesse in the practise of godly sorrowe and repentance is no better then a melancholy humour c. it is a notable let vnto repentance But the contrary is most true that the right godly life is the onely true comfortable ioyfull life yea so that there is much ioy in godly sorrowe in so much as it leadeth to repentance not to be repented of 2. Cor. 7.10 Read also Psal 32 10 11 and Psal 33 1.2.3 and Philip. chap. 4. verrs 4 5 6 7. This therefore ought to be an incouragement to repentance It is a most certaine thing that there is no sorrow in godlinesse but all the sorrowe of the true seruants of God is for that they can be no more godly Touching that which was reckoned in the eleuenth place experience sheweth plainely that such as are most busie censurers of others are most negligent in correctâ—ng their owne falts And therefore well exhorteth and warneth the Apostle Iames chap. 3 1. My brethren be not many maisters knowing that wee shall receiue the greater condemnation And our Sauiour Christ the great Maister of vs all hee saith to the rebuke of this dangerous hinderance of repentance Why seest thou the moate in thy brothers eye and perceiuest not the beame that is in thine owne eye Or how saiest thou to thy brother Suffer me to cast out the moate out of thine eye and behold a beame is in thine owne eye Hypocrite first cast the beame out of thine owne eye and then shalt thou see clearely to cast out the moate out of thy brothers eye Matth. 7.3.4.5 But grant that other be neuer so bad wee must not measure our selues by their example but by the holy and incorrupt word of the Lord. Finally how the Diuel vseth all his craft and power altogether to hinder or if he cannot doe that yet at the least to frustrate our repentance by causing vs to returne as it were to the myre of our sinne againe we haue already seene IT remaineth that you shewe on the contrary by what holy reasons and meanes wee may further our selues in the way of true repentance Sundry of them haue beene already mentioned Question Which may the rest be Answere A due consideration of the things following First of the shortnes and vncertaintie of our fraile liues Secondly of the end of our creation yea of our preseruation redemption iustification sanctification and calling to the faith and hope of our endlesse glorification all of which with one voice doe cry aloud vnto vs that it is our most bounden dutie in all things and by all meanes to seeke to aduance the glory of our God Thirdly by due consideration of the great dishonour which we doe to God so long as we continue in our sinnes and therewithall a due consideration of our owne dishonourable and vile estate vnder the slauerie of the Diuell so long as we doe so continue as alâ—o of the great wrath which by the increase of our sinne we treasure vp against our selues against the day of wrath and declaration of the iust iudgement of God which shall one day yea in a moment certainly come vppon the whole impenitent world Fourthly a like due consideration of the fewnesse of those which shall bee saued for want of repe tance and of the fearefull plagues which doe in the meane while fall vpon some notorious sinners for the common admonition and warning of the rest yea and alâ—o by the consideration of our owne punishments and of the sharpe and long continued afflictions which here and there God laieth now and then vpon some of his deare children who our owne consciences being iudges haue serued God much more carefully and better then our selues Fiftly hope of forgiuenesse is a very comfortable motiue and incouragement to repentance and the rather if therewithall we shall consider that the repentance of a sinner causeth not onely ioy to the godly on earth but also to God himselfe and his holy Angels in heauen Sixtly an other speciall meanes of furthering repentance is a diligent treasuring vp of the word of God in our hearts partly for direction of life and partly for comfort of faith as alâ—o a religious frequenting of the table of the Lord among other the faithfull seruants of God Finally the holy societie and familiaritie of the godly in the common conuersation of our whole liues is a continuall cherishing and watering of repentance as it were by the sweet â—ewes of heauen Explicatiâ—â— proofe These indeede are very effectuall reasons and meanes if they be duly considerâ—d and vsed And in this respect first concerning the shortnes and vncertainty of our life Moses teâ—cheth vs to make this notable praier to God Teach vs so to number our daies that we may apply our hearts vnto wisedome Ps 93 12. For howsoeuer we may promise to our selues many daie yet as our Sauiour Christ telleth the rich man reioycing at his prouision laid vp for many yeares this night may our liues be taken from vs for any thing we knowe Secondly touching the end of our creation that this should moue vs to repentance that so we may glorifie God in a godly and religious life read Ps 9â— 6 Come let vs worship and fall downe and kneele before the Lord our maker And Psal 100. Serue the Lord c. For hee hath made vs. The same is much rather the ende of our redemption Luke 1 74.75 and 1. Cor. 6 19.2â— and Tit. 2.11.12 c. And so of our calling likewise 1 Pet. chap. 1.15.16 and chap. 2.9.10 c. Thirdly how can any hauing the least grace duly consider that we dishonour God by our wicked liues according to that Rom. 2.24 And that it is our owne dishonour as being therein slaues to the Diuell Ephes 1 2. And also that wee thereby treasure vp wrath against our selues Rom. 2 5. How can it be I say but that these coÌ„sideratioÌ„s must through the grace of
God effectually moue vs to repentance As the Apostle reasoneth against one sinne so will we reason against all other Shall I take the members of Christ that is those members which are in profession honourably ingrafted into him to the honour of his name and make them the vile and base members of an harlot to his dishonour God forbid Fourthly from the consideration of the fewnes of those that shall bee saued for want of repentance our Sauiour Christ sheweth vs that wee ought to take an earnest occasion from thence to striue to enter in at the straight gate Luke 13 23 24. And that there is no saluation without repentance it is euident from the beginning of the same chap. And 1. Sam. 12 25. If yee doe wickedly ye shall perish both ye and your king Reade also Luk. 3.8.9 and chap. 13 6 7. and Reuel 2.21 22 23 ch 3.15 16. Likewise the examples of Gods iudgements vpon others ought to admonish vs to repent 1. Cor. 10. verse 11. Read also Ier. 3 8 and Dan. 5 20 21.22 23 24 c. Euery mans owne punishments ought much rather to haue the same effect in himselfe Iob 33 29 3â— The want of making this vse of Gods corrections is reproued Isay 9 13. The people turneth not vnto him that smiteth them neither doe they seeke the Lord of Hosts And Amos ch 4 6 c. 11. Finally this ought to be the vse of those afflictions which God laieth vpon his best seruants For thus we ought to reason as the holy Scriptures teach vs. If the righteous be scarcely saued where shal the sinner and vngodly appeare And if such and such things be done to a greene tree what shall be done to that which is dry Fâ—ftly that hope of forgiuenes is a comfortable incouragement to repentance it may be considered from that we read Hosh 6 1.2 3 yea such an incouragement to repentance it is that as one saith truly without hope of forgiuenes none can kindly repent Nemo recte egerit poenitentiam nisi qui sperauerit indulgentiam The Angels reioyce when a sinner repenteth Yea God himselfe is after a sort reioiced with it Luk. 15. Sixtly that the treasuring vp of the word of God in our hearts is a principall furtherance of repentance it is proued by that we read Ps 17 4. Concerning the workes of men by the words of thy lippes I kept mee from the pathes of the cruell man And Ps 19.11 By thy commandements thy seruant is made circumspect And Ps 119.11 I haue hid thy promise in my heart that I might not sin against thee And ver 9. By thy coÌ„mandements thou hast made me wiser then mine enemies for they are euer with me c. Read also Pro. 2 1â— 11 c. Finally for the benefit of the societie of the godly to the nourishing and bettering of repeÌ„tance read Ps 141 â— Heb. 3 13 ch 1â— 24 25. Read also Ps 133. No doubt the goodnes coÌ„moditie of the coÌ„munioÌ„ of Saints coÌ„sisteth in this as in a speciall part of it that we are thereby incouraged confirmed in a godly course of life Holy instructions admonitions and exhortations are as the dewes of heauen which make the barreÌ„ earth of our soules fruitful c. Hetherto of repentance what it is and which are the helpes or hinderances of it Question Now when are we thus to repent Answere We must begin presently euen while it is called to day as the holy Ghost speaketh and thence forth we must labour to increase so long as we liue So indeed we read Psal 95 7.8 To day if ye will heare his voice harden not your hearts c. And Heb. 3.7.8 13. Question Why must we thus speedily repent Answere Sundry of the former reasons mouing to repentance are likewise of speciall weight to moue vs to speedie repentance Explicatio and proofe It is true For seeing our life is short and vncertaine it is necessary that wee should not neglect the present opportunitie lest that should come vpon vs which is written Ps 73 19 O how sodenly are they destroied perished horribly consumed As a dreame when on awaketh Answerable to the example of the sodaine destruction of the Sodomites c. Seeing also the increase of sinne especially if it bee ioined with contempt of the Gospell which most graciously calleth vs to repentance it increaseth wrath we haue cause to feare yea rather wee may be sure that if we obstinatly refuse to repent it shall be easier for Tyrus Sydon and for Sodom Gomorrha then for vs at the day of iudgemeÌ„t Mat. 11 20 21 22.23 24. Moreouer seeing continuance in sinne confirmeth sinne and maketh it more difficult hard for vs to repent afterward as wee haue learned from the Prophet Ieremiah there is great cause that we should speedily breake off the euil custome of sinning that it get no prescription of time against vs. These reasons haue beene already mentioned Question But shew some other if ye can What reasons else can ye alledge to this purpose Answere By how much repentance is longer delaied specially as was said if it be with contempt against the often admonitions of the holy word and Gospell of God the truth of it will be so much the more hardly discerned euen in the conscience of him that at the last it may be doth truly repent It vsually falleth out so indeed and therefore are such more deepely plunged in sorrowe c. It may seeme that late repentance is rather an extorted then a free and kindly repentance It may seeme that sinne hath forsaken such rather then that they haue forsaken sinne c. Question What other reasons can you shew why we should speedily repent Answere Because God vouchsafeth vs his holy Sacrament of Baptisme the heauenly seale of his couenant of our adoption to be his childreÌ„ euen froÌ„ our infancie yea because he hath loued vs in his beloued son our Lord Iesus Christ before we were conceiued and borne Explication and proofe This verily if it be duly pondred is a reason of speciall waight and importance to bind vs both to most speedy repentance and also to most constant and dutifull obedience euen from the first time wherein we may haue the least inckling and vnderstanding that may be concerning the exceeding great grace and coÌ„stancy of Gods purpose in this his couenant sealed to vs as it were from â—eâ—â—en by Baptisme to the very end of our liues and for euer and euer Mat. 〈…〉 Luk. 20.4 5 6. For shall the Lord accept of vs miserable sinners vasâ—â— of Satan and children of wrath by nature and shall we refuse him the God of mercy the onely fountaine of spirituall freedome and of euerlasting life and salâ—ation God forbid Let vs therefore hearken to the holy exhortation of the mâ—st â—ise Preacher that wee remember our Creator in the daies of our youth c. Ye seeing our Sauiour Christ forbiddeth those that
blessing is in it so wil I doe for my seruaÌ„ts sakes that I may not destroy them whole As though hee should say were it not for my seruants sake Israel should bee whole destroied For so it followeth in the next verse in these wordes But I wil bring a seede out of Iaakob out of Iuda that shall inherit my mountaine mine elect shall inherit it and my seruants shall dwell there And Sharon shall be a sheepfold c. And verse 13. Thus saith the Lord God behold my seruants shall reioyce and yee shall be ashamed c. Read also Malâ—ch 3 16 17 18. The Queene of Sheba pronounced Salo seruaÌ„ts to be happy men in that they serued so wise a King 1. Kin. 10 8. but more happy was Salomon himselfe in that hee was the seruant of the most wise God Herein also did king Dauid his father reioyce as Ps 119 124 125. Deale with thy seruant according to thy mercy and teach me thy statutes I am thy seruant grant me vnderstanding that I may knowe thy testimonies Finally that Gods sentence shall stand on the behalfe of his seruants so as none shall be able to reuerse it it may be perceiued from that we read Isay ch 41 1 c. Keepe silence before me c. And Micah 7 16. The nations shall see and be confounded for all their power They shall lay their hands vpon their mouth c. And Habbak 2 20. When the Lord chief Iustice of a nation giueth sentence none no not of the bench replieth much lesse shall any dare reply when the Lord of Lordes the chiefe Iustice of all the world shall pronounce his sentence and iudgement Read Isay 52 7 8 9. and Rom. 8 31 32 33 34. Question WHat is the comfort of this that the Lord our God is infinite in wisedome and that according as he hath made all things in wisedome as Ier. 1â— 12 and Ps 104 24. Lord how manifold are thy workes in wisdome hast thou made them all so doth he in like perfection of his diuine wisdome order and gouerne them all What I say is the comfort of this Answere It is very comfortable to vs in that hereby we are assured that there is no wisdome nor vnderstanding nor counsell which can possibly preuaile against the Lord. And likewise it is no small comfort to so many as are wise in the Lord and according to the instructions of his holy word that they may thereby assure themselues that they are truly wise and of the truth as the Apostle Iohn writeth 1. Ep. chap. 3 and verse 19. And that no craft or subtiltie of their aduersaries shall finally preuaile against them no more then they can preuaile against God himselfe ExpiratioÌ„ proofe It is true as it is expresly testified Pro. 21 30 Read also Ier. 8 9 ch 9 23 24. Iob. 5 12 13. Luk. 1 51 1. Cor. 3 19 20. Read also Psal 23.4 The Lord is my shepheard c. Yea though I should goe through the shadow of death I will feare no euill for thou art with me thy rod and thy staffe they comfort me Question Now what is the coÌ„fort of this that the Lord our God is likewise not onely long suffering of great patience toward vs when we offend him but also infinite in all goodnes and mercy according to his owne most free grace and purpose Psal 145 8 9. Answere It cannot but be exceeding comfortable if we consider that no multitude or greatnes of sinne nor any indignitie vnworthines of person can hinder the most free course and as it were the streame of Gods mercy from those that doe truly seeke mercy and forgiuenes at his hands Exâ—licatioÌ„ and proofe Likewise it cannot be but exceedingly comfortable to consider that the mercy of our God yea that the bountifulnes of his mercy is greater then all our wants and miseries can be and that he will in his due time aboundantly succour and relieue vs in and against them all This infinite goodnes and mercy of God is most comfortably described and testified in the 103. Psal verses 8 9 10 c. Read also Ier. 31 10 11 12 13 c. and Mich. 7 18 19 20 and Ezech. 16 1 2 3 4 5 6 c. God is so exceeding in mercy that the wickednes of the wicked cannot altogether alienate and restraine his mercy from them Act 14 17. Much rather then will he be mercifull to his children that feare him Isay 30.18 19 c. chap. 49 15. c. 1. Tim. 4.10 Yea God preserueth bruite beastes much more will he preserue men specially his owne elect children Psal 36.6 and 147 9. and that also most freely euen for his owne sake Isay 43 25. Rom. 9 15. Let vs proceede to the rest Question What is the comfort of this that the Lord our God is perfectly righteous Answere That he wil in his good time right all iniuries and wrongs done to his faithfull seruants and that he will certaineâ—y fulfill both all his promises towards his seruants and also all his threatenings against the wicked Explication and proofe For a proofe of this comfort arysing from the most perfect and incorrupt righteousnes of God Read Ecclse 5. verse 7. If in a countrie thou seest the oppression of the poore and the defrauding of iudgement and iustice be not astonished at the matter â—or he that is higher then they that be high regardeth yea euen he that is the most high aboue them all And further for the proofe of the rest of this answere read 2. Thes 1 6 7. and Heb. 6 1â— Rom â— 25 26 and Psal 119. verses 137 138. Righteous art thou ô Lord and iust are thy iudgements Thou hast commanded thy Testimonies which are exceeding righteous and faithfull And Psal 33 5. The Lord loueth righteousnes and iudgement And Psal 3â— â—â— The Lord loueth iudgement and forsaketh not his Saints they shall be preserued for euermore c. And Psal 45 7. Thou louest righteousnes and hatest wickednes Question SHewe therefore now furthermore what the comfort of this is that the Lord â—ur God is most â—aithfull and true immutable and vnchangeable in all his promises as Psal 89 28 c. and 105.8 and 110.4 and 146.6 Rom. 11 29. Numb 22 1â— Answere Nothing can bee more comfortable then the assurance of Gods euerlasting mercy and fauour to our eternall happines and saluation Explication and proofe It is vndoubtedly true The fauour of God is better then life as Psal 63 3. Thy louing kindnes is better then life therefore saith the holy Prophet shall my lips praise thee And we may all of vs iustly say as we read Psal 60 6 God hath spoken in his holines therefore I will reioyce And againe Psal 56 10. I will reioyce in God because of his word c. And Psal 119 162. I reioyce at thy word as one that findeth a great spoile Yet one thing more and so an end
For I am the Lord your God And Pâ—al â—0 7 Heare ô my people c. For I am God euen thy God Finally Ps 95.6.7 Come let vs worship and fall downe and kneele before the Lord our maker For he is our God and we are the people of his pasture c. But proceed to some other duties belonging to the same comfort Question Which may they be Answere From this comfort the grace of faith striueth against naturall infidelitie and distrust or doubting of the goodnes and mâ—rcy of God It renounceth all selfe-trust and trust in any creature It abandoneth all selfe loue and vaine glory yea and all inordinate loue of any creature which would hinder or impaire our loue toward our God And on the contrarie It delighteth it selfe in the knowledge of God laboureth after the own growth and increase It maketh euery true beleeuer willing and ready boldly to professe his faith yea euen before the aduersaries thereof to the glory of God though if need so require it be to the perill and â—â—sse of their life Finally the faith of euery true beleeuer worketh by loue and is to the power of euery one of them beneficiall and helpfull to euery Christian brother and sister as they themselues finde all succour and helpe from God Explication and proofe Thâ—t tâ—â— fâ—tâ—â—s at warre with infidelitie it may be prooued from the praier of â—â—e man in the Gospell Lord saith he I beleeue helpe my vnbeliefe Mark â—â—â— And by the prâ—â—er â—f the more choise Disciples of our Sauiour Christ Lâ—â—e 17.5 Lord increase our faith Read also Psal 42 and Psal 43. Dauid was in earnâ—st comâ—â—te against his temptations of vnbeliefe That it renounceth all selfe-trust read â— Cor. 1 9. Likewise all trust in creatures as the practise of the seruants of God euidently sheweth as Psal 25. 1 and 31 1. and eueâ—y where That faith striueth against sâ—lf-loue read Galla. 5. verse 6. and against vaine glory as against a deadly enemie to the truâ— faith Iohn 5.44 For how can ye beleeue saith our Sauiour Christ speaking to the ambitious Pharisies who receiue honour one of an other and doe not seeke the honour which commeth of God alone It sâ—r uâ—â—h also against all inoâ—dinate loue of the creature because it cannot stand with the loue of the father 1. Iohn 2.15 That faith delighteth in the knowledge of God and seeketh after the own increase the praier of the Apostles before alledged may confirme as also the excellent estimation which they haue hereof aboue all things of this world Philip. 3 7. â— Read also 1 Cor. 1â— â—4 and Isai 43 10. That it is ready to professe and vtter it selfe to the glory of God it may be considered from the precept of the Apostle Peter in this behalfe 1. Ep 3 14 15 16 and ch 4 16 19. And the same is plâ—ntifully confirmed by the practise of thousands and ten tâ—â—â—sands of hoâ—y Martyres who haue not regarded their liues to that endeâ—â—ead also 2. Cor. 4 13 c. Finally touching that loue which euery true beleeuer beareth to hiâ— Christian brethren as a fruit of their faith and loue to God read Iames 1.14 15 c. And ch 1 27. Read also 1 Iohn 4 7 8 20 21 and chap. â— 1 These are the first sort of duties Question NOw in the second place which are the duties belonging to the comfort of this that the Lord our God is eternall euerlasting and most holy Answere It is the dutie of faith from that comfort which the eternall euerlasting and most holy beeing of God yeeldeth vnto it to acknowledge an infiniâ—e difference and inequalitie betwixt him and all other yea euen the most excellent of his creatures whether men or Angels who as they haue their beginning of God so they are either mortall as men here in this world or else they haue their immortalitie onely from him as Angels from their first creation and as the faithfull shall haue it in the kingdome of heauen And further also seeing we and all things else receiue our beeings and life all that we haue from God faith doth likewise acknowledge that it is the bounden dutie of all mankind whom hee hath indued with reason and vnderstanding both to imploy themselues and also to vse all things whatsoeuer they doe through his goodnes inioy so as hee may haue the whole honour and glory thereof Moreouer faith looking for immortalitie from the eternall and immortall God prouoketh euery true beleeuer the more seriously to follow after peace and holines without which none shall see God as the Apostle teacheth vs. Heb. 12 14. Finally faith looking for immortalitie endureth with patience al the afflictions of this life accounting the greatest of them and those also of longest continuance to be but eight and momentary in comparison of that most excellent and eternall waight of glory the which it doth comfortably looke and wait for Explication anâ— proofe It is vndoubtedly true according to that profession which the Apostle Paul maketh in the name of other as wel as of himself 2. cor 4.17 18. And Heb 10.34 And therefore much lesse will true beleeuers sell their birth-right as profane Esaue did preferring the transitorie things of this life to euerlasting happines as it followeth recorded in the same Chap. Read also Leuit 11 44 and ch 19 2 ch 20 7 8. 1. Thes 4 3. 1. Pet. 1 15 16. Read also Mal. 2 11. where is set down an earnest reproofe of the Iewes for that they profaned the holines of the Lord which they ought to haue loued and reuerenced And thâ—t all whosoeuer haue reason and vnderstancing by the gracious gift of God ought to imploy themselues with their vnderstanding memories c. and vse all things else to the honour and glory of God it may be euidâ—nt from that conclusion of the holy Apostle Rom. 11 36. insomuch as of him to wit as from the author and through him as the disposer and gouernor and for him that is for his glory are all things For this is the end scope of all Therefore it is most meet that the Lord our God should be glorified in and aboue all as faith doth iustly and dutifully acknowledge And in this respect iâ— is that the Church of God is so often exhorted and that it doth also so often praise God in his glorious name Iehouah and in his name Iah vsed in the same sence as we read Ex. 15 3. Ps 68 4. in the titles of many Psalms at the end of this word Halleluiah praise yee the Lord. Read also Isay 26.4 wherâ— this eternitie of the Lord God expressed in the names Iah Hallelujah Praise ye the Lâ—rd and Iehouah is noted for the ground of faith Finally that we may end with the proofe of that which was first mentioned in the answer read Ps 102.23 He abated my strength in the way and shortened my dayes And I said
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
in thy natiuitie when thou wast borne thy nauell was not cut c. And when I passed by thee I saw thee polluted in thine owne blood and I said vnto thee when thou wast in thy blood Thou shalt liue euen when thou wast in thy blood I said vnto thee thou shalt liue I caused thee to multiplie as the budde of the fielde c. Who duely considering this forlorne estate of the Church and of euerie member of it as the Lorde findeth it and the great pittle which hee taketh on it and the manifold blessings which hee bestoweth vpon it Who I say duelie considering these things can doe lesse then acknowledge that God is most highlie to be honoured and praised for euer therein and that the forgetfulnes thereof is a most hainous sinne And herewith also howe can it be thought but that it must be one bounden duetie to loue the Sonne of God with a singular loue in so much as God is not our Father but by meanes of him According to that which our Sauiour Christ himselfe saith Iohn 8.42 If God were your father then would you loue mee And likewise it is our dutie to loue the children of God for Gods cause who is their Father 1. Iohn 5.1.2 Euerie one that loueth him which begate loueth him also which is begotten c. Secondlie that this reason ought effectuallie to mooue vs to withdraw our selues from the lusts of sin c the Apostle Iohn telleth vs plainly saying 1. Epi 2.15.16 That the loue of the Father cannot be in them that loue the world the lusts thereof c. And ch 3. verse 3. That euery one that hath the hope of euerlasting life and glorie through the mercie and goodnes of God purgeth himselfe that is more and more indeuoureth after it by vsing all good and holie meanes appointed of God considering that God our heauenly father is pure and that no vncleane thing can haue any abiding with him Read also verse 9. Whosoeuer is borne of God sinneth not c that is hee doth not giue himselfe ouer to sinne but earnestlie resisteth it c. Moreouer read Deuteron 14.1.2 Ioshua 24.1.2 c. Read also 2. Corinth 6.14 c. The want of this care in the people of God who glorie in this that God is their father it is no lesse iustlie then vehementlie reproued in the holy Scriptures as Deuteron 32.4.5.6 Isai chapt 1. verses 2.3.4 and Ierem chap 2.26.27.28 and chap 3. verses 2.3.4.5 and verses 19.20.21.22 The third part of the Answere resteth vpon as good reason and is a consequent of the former For wherfore is vndutifulnes reprooued but to the ende that the children of God should be stirred vp to care and conscience of all good dutie To this purpose therefore let vs thinke often of the holie and zealous exhortation of the Apost Pet 1. Epist chap 1. verses 13 14 15 16. c. in these words Wherefore gyrde vp the loines of your minde c. as obedient children c As hee which hath called you is holie so be ye holie c. And if yee call him Father who iudgeth without respect of persons c. Let no word of so weightie and preâ—ious an exhortation be vnweighed and vnvalued of vs. Read also Iohn 4.23 The hower cometh and now is saith our Sauiour Christ to the woman of Samaria when the true worshippers shall worship the Father in spirit and truth for the Father requireth euen such to worship him And 2. Cor. chap 7.1 The holy Apostle of our Sauiour Christ hauing made mention of the most gratious promise of God that hee will be a Father to all such as shall forsake Idolatrie and the fellowship of Idolaterâ— he thervpon inferreth this his earnest exhortation Seeing then we haue these promises dearely beloued let vs cleanse our selues from all filthines of the fleshe and of the â—pirit and grow vp vnto full holines in the feare of God Read also 2. Epist of Iohn verses 4.9 And Mal cha 1.6 A Sonne honoureth his Father saith the Lorde by his Prophet and a seruant his maister If then I be a Father wher is my honour And if I be a maister where is my feare saith the Lorde of Hostes c. In all these places of holie Scripture wee see how the spirit of God calleth for all manner of good duetie toward God in this respect especiallie that he is a most gratious and honourable Father aboue all other And hee doth it most iustlie For seeing ther are no naturall parents which doe not or which may not of good right looke for readie and constant dutie from their children while they themselues performe the care of good parents toward them And on the contrarie if children shall stubbornelie refuse to yeelde good duetie to their parents they aâ—e so farre from taking delight to heate their children to call them Father that they rather enter into purpose to cast them off and to refuse to take them for their children Infinitelie much more may the Lorde God our heauenly Father cast off all such as hypocriticallie call him Father and in the meane sâ—ason denie the obedience of children vnto him For in verie truth they shew themselues not to be the kâ—ndely children of God but the base borne of their father the Deuill as wee shall haue further occasion to obserue and to produce some proofe of it by and by In the meane while for the shutting vp of this pointe worthie is the example of him whom our Sauiour Christ describeth for the common imitation of euerie true childe of God that after former â—eglect of his dutie shall returne to performe the dutie of a childe againe Father saith he and so is euerie one of vs to say in remembrance of our former vndutifulnes I haue sinned against heauen and against thee I am not worthie to be called thy Sonne c. Now further as touching the fourth branch of the answere which sheweth that it is required of euerie true childe of God that he bee an imitator of God himselfe in all goodnes and helpfulnes towards others read Matth 5.43 c. and Luk 6.35.36 And Ephes chapt 5.1.2 Be yee therefore followers of God as deare children and walke in loue c. And Coloss â— 12 Nowe therefore as the elect of God holie and beloued put on tender mercie kindenes c. And 1. Iohn â— 10 in this are the children of God knowen and the children of the Deuill Whosoeuer doth not righteousnes is not of God neither he that loueth not his brother For this is the message that yee hearde from the beginning that we should loue one another Not as Caine who was of the wicked and slewe his brother c. Reade a so in the Gospell according to Iohn chap 8.44 They that doe the lusts of the Deuils as our Sauiour Christ saith they are not the children of God but of their father the Deuill To conclude this fourth branche that the houshold of Faith
three men of Israel there mentioned who professed that they would not worship King Nebuchadnezzars Idoll though God should not see it meete for them or for his owne glorie to deliuer them Finallie for the proofe of the last branch Reade Rom. 8.31 For seeing the Almightie God is our Father wee may boldely comforte our selues with the words of the Apostle there saying If God be on our side who can be against vs And so forth as it followeth in a most comfortable triumph of Faith described to the end of the chapter Read also Hebr 6 17 18 19 20. Where the Apostle teacheth vs that the promise and oath of God beeing both of them immutable do minister vnto vs strong coÌ„solation a most sure refuge to hold fast the hope that is set before vs. Read also 1. Pet 1.5 Wee are kept by the power of God through faith vnto saluation Herevnto also belongeth the comfort of the resurrection of our bodies and of the renewing of all the creatures to a farre more excellent state and condition then they were created in at the first For all these are effects of the almightie power of God For by the same power wherwith God made the worlde and after destroyed it by water and restored it againe and shall at the last day destroye it yet againe with fire by the same power I say shal he restore it at the last of all and set all things in a more comfortable estate then at anie time before According to that which wee read Rom 8 19 20. and 1. Corinth 6.14 and 2. Thessalon 1 9 10 11 12. And as wee read further 2 Pet. 3.10 11 12 13. and Reuelat chap 21.1 c. These are the comforts and we cannot but to the glorie of God acknowledge that they are verie gratious and great Question NOwe which are the duties which the faith of these so great comforts ought to yeelde in obedience to God in regarde of the same his almightie and most gratious and Fatherlie power extended towardes vs Answere First it is the dutie of a true and liuely faith in the allmightie power of God our heauenlie Father to acknowledge and ascribe all power to God as belonging onely to him and accordingâ—ie to giue the whole praise and glorie therof to his Name alone Secondly it is our duty to praye vnto God that he would to the further glorie of his name make his power more more manifest in toward his whole church euery one of vs his weak and fraile children specially that power which he hath made knowne by his Gospell through his Sonne our Lorde Ie us Christ to the crucifying of sinne and to the quickening of vs to newenesse of life with mightie increases against all naturall strength of corruption and against the supernaturall power of the Diuell Thirdly it is our duetie beleeuing in the almighty power of God so to tremble at his iudgements that wee doe make his feare as a bridle to holde vs backe from sinne Fourthlie it is our dutie from the same comfort of Faith to animate and incourage our selues and one to incourage and imbolden another against our owne timorousnes or distrustfulnes and against euerie terrour whereby eyther the Diuell or any of his instruments would goe about to discourage and dismay vs from doing of our duties in our seuerall places and callings Finallie it is our dutie in all things yea euen in the dooing ef our best duties eyther to God or man to humble our selues vnder the mightie hand of God Explication and proofe That these are dueties belonging to the comfort of faith in the Almightie power of God First Reade Psalm 62.11 God hath spoken once yea twise that is often haue I heard the same that power belongeth to God And Rom 13.1 Ther is no power but of God Read also Iohn 19.11 It followeth therfore according to that wee read Psalm 68.34 that wee are to ascribe All power to God for his Maiestie is vppon Israel and his strength in the clowdes O God saith the Psalmist in the next verse thou art terrible out of thy holy places The God of Israel is hee that giueth strength and power vnto the people praised bee God See the practise 1. Chronicles 29.10.11.12.13 c. and Psalme 44.1.2.3.4.5.6.7.8 Reade also Psalme 21.13 Bee thou exalted O Lord in thy strength so will wee sing and praise thy power And Psalme 28.7.8 The Lord is my strength and my shield my heart trusted in him and I was helped therefore mine heart shall reioice and with my song will I praise him The Lord is their strength and he is the strength of the deliuerances of his Anointed And then in the same place the last verse of the Psalme there followeth a prayer according to the second branch of your answere Saue thy people and blesse thine inheritance feede them also and exalt them for euer Reade also the next Psalme which celebrateth the power of God c. But more neare to the purpose of this second point lay the Answere of GOD to the prayer of the Apostle Paul 2. Corinthians 12.8.9 My grace saith the Lord to Paul is sufficient for thee for my power is made perfect through weakenes Most of all consider to this purpose the earnest and as hee professeth the often prayer of the same Apostle for the Ephesians chap. 1. of that Epistle verses 16. c 19.20 c. For the third point reade Hebrues 10.30.31 Wee knowe him that hath saide Vengeance belongeth to mee and I will recompence saith the Lord. And againe The Lord will iudge his people It is a fearefull thing to fall into the hands of the liuing God And 1. Corinthians 10.21 Doe wee prouoke the Lord to anger Are wee stronger then he And Psalme 90.11 Who knoweth the power of thy wrath For according to thy feare is thine anger That is No man can feare more then there is iust cause The anger of the mightie God scareth vs not in vaine Worthily therefore saith the Prophet Ier. chap. 10.6.7 In so much as there is none like vnto thee O Lord seeing thou art great and thy name is great in power who would not feare thee O King of Nations for to thee appertained the dominion or power c. For the fourth point concerning incouragement to well doing against all distrust and against euerie timorous and seruile feare c. Reade Matthew 10.18 c. Feare ye not them which kill the bodie but rather feare him which is able to destroy both soule and body in Hell In which wordes our Sauiour Christ incourageth his Mâ—nisters to preach the Gospell boldly without feare of any man Reade also 2. Corinthians 5.11 and Ieremie chap. 1.17 Trusse vp thy loynes saith the Lord to his Prophet and arise and speake vnto them all that I command thee Bee not afraide of their faces lest I destroy thee before them But not onely the Ministers of the word but also euery faithfull seruant of
creature at all For by him as the Apostle saith further were all things created which are in heauen and which are in earth things visible and inuisible whether they be Thrones or Dominions or Principalities or Powers all things were created by him and for him And he is before all things and in him all things consist Explicatiō and proofe This place indeede being as cleare as the former of the Euangelist Iohn it is also more particular and full then that is For in this the Apostle according to the excellent knowledge which was reuealed vnto him he setteth out the most high excellencie of the most glorious Sonne of God our Lord Iesus Christ in that not onely the inferiour creatures were created by him therfore be inferiour to him but also euen those that are most excellent aboue the rest That is not onely were these visible heauens created by him but also the heauens of heauens as King Salomon calleth them 1. Kings 8.27 Euen those which the Apo vnderstādeth by the third heauen whereunto he was taken vp 2. Cor 12.2 Neither was man onely created by him but also euen the Angells themselues how high soeuer aboue men and by what high names or titles soeuer they may be esteemed whether Thrones as it were the Lords chayer of estate or Dominions by whom it pleaseth his diuine maiestie as by his seruants to execute and administer his gouernment ouer the rest of his creatures or Principalities as chief in any special seruice or Powers as being indued with speciall might and strength most effectually to accomplish the seruice appointed to them according to that Psalm 103.20 And all these are infinitely inferiour to the Sonne of God insomuch as they were created by him not as by an instrument but as by their very Lord and souereigne maker Yea so that though the Angelles bee admitted to bee as the Thrones of God yet they may not bee permitted to sit once at the right hand of the Maiestie of GOD as the Sonne of God is yea euen in that nature of man wherein hee abased himselfe for the deliuerance and aduancement of man Thus therefore I say this testimonie of the Apostle Paul doth most fully as well as most clearely lay open vnto vs the most high excellencie and souereigne dignitie of the Sonne of God from the whole worke of creation the which God the Father hath begunne and perfected all together by him together with the holy Ghost the diuine spirit of them both Read also Eph. 3.9 God hath created all things by Iesus Christ BVt now that we may goe yet one step forward though somewhat slowly and at leysure wading as it were in so high a streame wherein without sure footing the tallest wader may easily be ouerthrowne Question Was the heauen and the earth with the Angels and mankinde and all other creatures made at one instant Answere No but the contrarie is most euident and plaine So it is indeed Shewe therefore in what space of time they were created Question What say you to this Answere The heauens and the earth and all creatures therein euen the whole companie of the thousand thousands of Angels in heauen the Sunne and the Moone and all the Starres of heauen and all earthly creatures in their seuerall kinds they were all created within the space of sixe seuerall daies Explication proofe This also is manifest in the. 1. ch Gen and in the beginning of the second chap verse 1.2.3 Where not onely the finishing and perfecting of all the workes of the creation is assured vnto vs but also the seuerall workes of euery day are distinctly described vnto vs for the more certaine credit of the holy storie which God himselfe hath reuealed and caused by his faithfull Prophet Moses to be recorded and deliuered ouer vnto vs. The ground and first matter of all the Angells and soules of mankind excepted as we must confesse was created at once and in the beginning of the first day but the seuerall kinds were not all finished till the sixt day Question But insomuch as God was able to haue made them all together at one instant why did hee continue the worke of creation so many daies Answere Herein it pleased God to tender our weakenesse to the ende that our mindes which are of themselues vaine and flitting being helde in the distinct consideration of the particulars might receiue our more full instruction concerning the mightie power manifold wisedome and bountifull goodnesse of God expressed therein and so also might be prouoked thereby to giue the greater glory and to powre forth the more plentifull praises and thankesgiuing to his most excellent and diuine Maistie for the same Explicatiō proofe These are sufficient reasons thereof and we cannot sufficiently glorifie and praise the Lord our God for the same I meane not onely for the Creation it selfe but also for the excellent order which the Lord hath obserued in the working of it most graciously and wisely for our better instruction and comfort as by the grace of GOD wee will obserue in the particulars as the occasion shall by the goodnesse of GOD bee offered vnto vs in the examination thereof LEt vs therefore come to the workes of the seuerall daies In which of them were the Angelles and the inuisible heauen created and made Is there any certaine ground for this It seemeth that Moses minded to write nothing of their Creation but to hold himselfe within the compas of the visible creatures for the instruction of the more rude and simple Question What should we say to this Answere Although the Prophet Moses doe in the holy historie of the creation set downe nothing expresly concerning the Creation of the Angels neuerthelesse insomuch as in the processe of his writings hee doth afterward make often mention of them as being the most excellent creatures and seruants of God there is no doubt but hee minded to comprehend them within the compasse of the creation of the heauens And that also most likely in the first day with the first of the creatures as being the chiefe of them euen so soone as GOD had prepared a meete place of heauenly habitation for them Explicatiō proofe It is most likely so indeede I meane as touching the point as it were of the time euen with the first of the Creatures in time as they are the first in dignitie But that they were created within the space of the sixe dayes wherein God perfected all his workes of Creation it may iustly bee a matter of faith and out of all question with vs according to that generall testimonie Gene 2.1 Thus the heauens and the earth were finished and all the host of them And againe verse 2. and verse 3. they are said to be all the workes of God which hee had created and made So that it is plaine that the whole worke of creation was a continued worke without any interruption or intermission from the very first point
earth is called Adam And after the bodie was thus framed and made God breathed into it the breath of life and so made man of senslesse and dead flesh a liuing and reasonable soule Hee made woman of the ribbe of man and endued her also with a like liuing and reasonable soule like vnto him yea as it were another as neere as might be the verie same a helper euery way most meet and commodious for him Whom Adam called first Isha of the Hebrew word Isâ— which signifieth man like as we in our language by a likenes of sound may seeme to call her woman as it were of man or with man because shee was taken out of man and is one man with him And afterward Adam called her Heuah comforting himselfe in hope that notwithstanding his great and grieuous sinne God would of his free grace and mercie let her liue to be a mother of the liuing answerable to the meaning of the same Hebrew word Explication and proofe So indeed Moses reporteth the true Historie of the creation of man Gen chapter 2. verse 7. And of woman in the same chapter verses 18 21 22 23. where hee setteth downe how the Lord tooke a ribâ—â— from Adam of the which hee made woman namely after that hee had caâ—sed an heauy sleepe to fall vpon him and likewise after that he had closed vp the flesh in stead of the bone which GOD tooke from him Adam therefore acknowledgeth her to be bone of his bone and flesh of his flesh and therevpon as was answered giueth her the first name Isha of Ish as we say woman of man because as was said euen now shee was taken out of man And for the second name reade Chapter 3.20 And thus as the Apostle Paul saith from the faithfull testimonie of Moses Adam was first formed and then Eue. 1. Tim 2.13 Either part of which worke of God must needs be wonderfull to all but prophane Infidels As first to see a lumpe of earth chaunged from the naturall substance to be flesh yea and blood and bone framed together by ioynts knit by sinewes ouerspread with vaines and stringes as with net-worke to carry the vitall blood to euery part of the bodie to feele such a fire kindled in the stomacke the liuer and lightes and kidneies to haue their seuerall offices assigned them the heart to be made the seate of life and affection the braine of vnderstanding and memorie the eye to haue such an excellent facultie to see the eare to heare c. Who of any capacitie and of the least good disposition can consider these things but hee must needs wonder at them as being more then a world of the wisedome and power and goodnes of the Lorde in the making of this his little admirable world from a rude peece of earth and afterward to doe as much againe with a little bone This verily doth infinitely surpasse all mans power and skill Our neglect of glorifying God for this his wonderfull wisedome goodnes in our exquisite creation is the iust cause why God sendeth so great distemper so manifold diseases and disquietments in soule and bodie in eyes eares hands feete heart and all as he doth oftentimes Yea it is the cause of the decay of all at the last touching this life Eccles ch 12.1.2.3 c. Question But why did the Lord proceed in this order to make man first and afterwards to make the woman That he might thereby shewe it to be his pleasure Answere that man should haue authoritie abouâ— the woman and yet so as euery mans wife should be as a companion and not as a seruant or drudge to her husband So indeed it is euident in that place of Tim Reade also to this purpose that which the same Apostle writeth Eâ—â—licatioÌ„ and proofe 1. Cor 11.7.8.9 where the authoritie of man ouer the woman is notably qualified in the 11. 12. verses of the same chapter Reade also chap 14.34.35 And here we come now to a fewe such other points belonging to this historie of the creation of mankinde hoping that we shall not herein be curious or ouer inquisitiue seeing that the knowledge thereof serueth greatly to the glorifying of God in this behalfe I do therefore aske further Question Why did God make the bodie of man of so base a matter as is the dust of the earth Answere Hereby God would teach both the first man and woman and vs and all their posteritie to humble our selues vnder the mightie and glorious hand of our Creator Explication and proofe This is euident from that which followeth by and by after the fall For the Lord looking herevnto telleth Adam that he was dust and that hee should return to dust againe Gen 3.19 Read also Ps 9â— 3 Isai 45.9 Ier. 18.6 For vnto this ground of our creation out of the earth hath the Lord a respect in the similitude of the Potter in those places Many say that the Peacock garnished with goodly feathers and therewith aduancing himselfe yet so soone as he looketh vpon his black feete letteth downe all his brauerie againe Howsouer it is with the Peacocke it ought certainly to humble man euen in his greatest excellencie when hee duly considereth that his originall is from the earth and that now by reason of his sinne he must to the earth againe And in this respect the excellent vertue or humilitie seemeth from the latin word humâ—â— which signâ—â— the grounde or earth to haue borrowed the name whereby it is named among vs. Question But that we may proceed Why was the woman made of the ribbe of man Answere To the end that both they and we and all their posteritie knowing our selues to be in a most neere coniunction of one and the same nature might from time to time liue together in a most sweete and amiable fellowship and societie euery one with his companion and neighbour ExplicatioÌ„ proofe This is that which the Apostle Paul doth plainly teach vs Act chap 17. 26. 27. And further also that which hee maketh a ground of the generall dutie of all mankind euen truly to acknowledge and worship the Lord our God together according as he hath made vs of one blood c. But specially this consideration bindeth man and wife to a singular kinde of amitie and friendship betweene themselues aboue any other according to that we read Ephe â— 22.23.24 25. c. Also according as Moses writeth that God built woman out of man taking the ribbe of man as being a most fit râ—fter to build withall and so made them both one house and a perfect building as it were Question B t was it not painful to Adam to haue his râ—bbe taken from him Answere No for as was said before God caused a verie heauie sleepe to fall vpon him while he tooke it out of him So indeed Moses certifieth vs in the 21. verse of the 2. chap of Genesis But why was this Question
So ganne the second night Thus first daies mightie worke we see How day it selfe was made 5. Yea day and night of better part First day so calde of God Iâ—aâ— 45.7 And though the darkenes was not ill A thing which God had made Yet light by name God called good More ioious farre then shade 6. God said againe let spreading out The waters goe betweene And part lowe deepe from loftie clowdes Whence fall downe shall the raine 7. And euery vpper region So high as may be seene With sundrie loftes which God prepard For all the Hostes of heauen 8. This space so high so wide spread forth And chambred in such sort God called heauen so second day To ende was fully brought 9. In third day cleared was the earth And cleane from waters ridde Both Ilands small and countries great which acepes before had hidde 10. For waters huge at Gods command Did gather to their place So â—uâ—es and dales with champion fieldes Gaue earth a goodly face Gen 2.10 c. and 104 10.11.12 All springs and channells were likewise 11. Disposed on third day 12. Yea trees herbs all good with fruits 13. God made without delay 14. The fourth was spent in making lights Though light was made before It pleased God that Sunne and Moone With Starres of endles skore 15. Should order day night thence forth 16. Yea moneths and yeares define 17. And to all workes wrought vnder heauen 18. Fit seasons to assigne 19. 20. The fift daies worke was water worke 21. In it the seas were storde 22. With fishes great with fishes small 23. All sorts made very good Fift day likewise was aierie worke For fowles therein were made All sorts were made in sky to fly As fish in Seas to wade 24. WheÌ„ sixt day came the Lord did make All creatures earth to fill 25 Beastes wilde and tame with creeping things All good of Gods good will 26. But man was last of all the rest Though chiefe by Gods intent As God himselfe doth plainely shewe That so at first be meant For making man by chiefe aduise Most like vnto himselfe He gaue him rule of all belowe With flore of heauenly wealth H'inricht his soule with gifts diuine In knowledge and in will Not man alone but mans fit helpe Made fit by heauenly skill This is in briefe whole sixe daies worke All wondrous workes of God Thinke on them well yeeld him all praise He made all perfit good God our Lord euen for Iesus Christs sake giue vs all grace so to doe For there is exceeding great cause thereof in respect of God himselfe who is most worthy all honour and glory And it is also very good and comfortable euen to our â—wne soules that we should so doe as we are hereafter in the collection of the duties further to obserue BVt before we come to the duties we are to consider the promise and then also the comforts which belong to that faith or beliefe which wee haue conceâ—ning the almightie creation of God our heauenly Father and the seuerall workes thereof First therefore what say you of the promise Question Iâ—â—â—e e any promise at all concerning the creation the seueral works theroâ— wherevnto our faith should looke for the stay and comfort of it Concerning the creation considered in it selfe from the beginning of it The Promise it cannot be saide that there was any promise made of it For there was no creature to whom the performance of it should be promised And therefore it must needes rest altogether in the hidden secret of Gods owne most fatherly and diuine purpose and counsell Answere But so soone as God had once created all his workes forthwith it pleased him to make knowne to mankinde the last of his creatures that hee had made all his creatures of this visible world for their benefit comfort and seruice vpon condition that they would faithfully serue and honour his diuine Maiestie first in themselues and then in the right vse of the rest of his creatures And this most gracious manifestation of Gods purpose herein was as speedie a promise and assurance as might be that the creation of God and the seuerall workes thereof were at the least in a very great part euen for them and consequently for all the posteritie that should come of them Explication and proofe It is very true For so doe the wordes of God himselfe immediately after the Creation was finished giue plainely to vnderstand Gen 1.26.27.28.29 where wee see both the diuine purpose and also the performance of God in this behalfe Yea Gen chap 2. uerses 19.20 we may perceiue the purpose and will of God to be such so soone as Adam was created euen before woman was yet taken out of his side The same promise of God thus intended and reuealed from the beginning is afterward more plainly repeated and expressed after the deluge or drowning of the world as wee reade Gen 8.21.22 The Lord as the prophet Moses writeth smelled a sauour of rest and the Lord saide in his heart I will henceforth curse the ground no more for mans cause c. Hereafter seede-time and haruest and cold and heate and summer and winter and day and night shall not cease so long as the earth remaineth And yet further chap 9 1.2.3 it followeth thus And God blessed Noah and his Sonnes and saide to them Bring yee forth fruite and multiplie and replenish the earth Also the feare of you and the dread of you shall be vpon euery beast of the earth and vpon euery foule of the heauen vpon all that moueth on the earth and vppon all the fishes of the Sea into your hand are they deliuered Euery thing that moueth and liueth shall bee meate for you as the greene herbe so haue I giuen them all to you And this verily is a very princely and comfortable prerogatiue that God hath giuen man authoritie to kill and destroy those creatures which either proue hurtfull while they liue or may be profitable to them by their death Moreouer Iob chap 5.23 It is affirmed from this promise and charter of the Lord that the stones of the field shall be in league and the beasts of the field at peace c. with the seruants of God Likewise Hosh 2.21.22 thus we read And in that day I will heare saith the Lord I will euen heare the heauens and they shall heare the earth And the earth shall heare the corne and the wine and the oyle c. Neuertheles because these and such like promises doe rather pertaine to the prouidence of God in the gouernment of his creatures then to the creation of them therefore it shall bee sufficient thus farre forth to haue touched this point reseruing the more full handeling thereof till wee come to the promise belonging to the prouidence of God NOw in the next place let vs proceede to the comforts arysing from beliefe in God the Father in respect of his almightie creation
Question Which may be the comforts hereof Answere The comforts hereof may be considered either as they are more generall or else more speciall Question Let it be so In the first place therefore which are the more generall Answere First this is generally very comfortable that we knowe that the most wise and gracious prouidence and gouernment of God ouer all his creatures is most nearely and indissolubly linked to the most wise and mightie creation of them Secondly there is an other great comfort issuing from the faith of the creation insomuch as the creation being beleeued wee are from thence more easily induced to beleeue all the like wonderfull workes of Gods most holy prouidence and gouernment The Comforts yea euen those which are in themselues more hard to be beleeued namely our eternal redemption and by the grace thereof our restoring and the restoring of all creatures to a more happie and glorious estate then Adam was set in at the beginning by the benefit of his creation ExplicatioÌ„ proofe These are generally very great comforts indeed And they haue very good warrant from the holy Scriptures For in respect of the first generall comfort the Apostle Peter 1. Epist ch 4. 19. verse assureth vs that God is a faithful Creator From whence he proueth that his faithfull children may iustly and that also in speciall manner be trust him with themselues and their whole estate nothing doubting but hee will haue a very vigilant and tender care ouer them Likewise in the booke of Iob chap 10. verses 8.9 c. Iob vseth a speech taken from a familiar similitude of the dairie woman who when she hath taken all her paines in milking in setting of her milke in breaking her curde in pressing her cheese c. she will in no wise throwe it aside that the hogges or dogges should spoile it but shee laieth it vp carefully and reserueth it to the best vse that may be Much more therefore doth Iob comfort himselfe that seeing God had made him as it were the cheese out of the milke that hee would not destroy him Thine handes saith hee haue made mee and fashioned me wholly round about and wilt thou destroy me Remember I pray thee that thou hast made mee as the clay and wilâ— thou bring me into dust againe hast thou not powred me out as milke and turned me to câ—rdeâ— like cheese Thou hast clothed me with skinne and flesh and ioined me together with honâ—â— and sinewes This therefore gaue the seruant of God good and comfortable trust in hope of preseruation from vntimely and miserable death Read also Psal 89.47 But for the generall care of God ouer all his workes which is the ground of our generall comfort and that which wee doe presently inquire after read Ps 33.4 c. All the workes of God are faithfull Where also the holy Psalmist lincketh the prouidence of God with his creation And Psal 146.6 He hath made heauen and earth and all that therein is he keepeth his fidelitie for euer Hence therefore as was answered in the second place verie comfortably may we iustly be induced to beleeue that more speciall goodnes and mercy of God concerning our redemption and the reâ—toring of all the creatures which lost the dignitie of their creation through the sinne of man For the proofe whereof reade Isai chap 4â— verses 26.27 c. to the ende of the chap Lift vp your eyes on high and behold who hath created these things and bringeth out their armies by number and calleth them all by names By the greatnes of his power and mightie strength nothing faileth Why saiest thou ô Iaakob and speakest ô Israel My way is hidden from the Lord and my iudgement is passed ouer of my God Knowest thou not or hast thou not heard that the euerlasting God the Lord hath created the endes of the earth Hee neither fainteth nor is wearie c. But hee giueth strength to him that fainteth and vnto him that hath no strength hee increaseth power c. And they that waite vppon the Lord shall renewe their strength c. Reade also chap â—3 verses 1.7.15.16 And chap 44.24 and 45.8 and 50 1.2 c. and 51 12.1â— Likewise Iere 31 verses 31 32 33 34 35. c. And againe chap 33 1â— c. Thus saith the Lord if you can breake my couenant of the day and my couenant of the night that there should not bee day and night in their season Then may my couenant be broken with Dauid my seruant And Ps 89. v. 36.37 Read also Ps 11â— v. 89 90 91 92. O Lord thy word indureth for euer in heauen Thy truth is from generation to generation thou hast laid the foundatioÌ„ of the earth it abideth c. Finally touching the last point of this second branch to wit that from faith in respect of the creation of God we doe the more easily proceed to beleeue the restoring of all things it standeth with good reason insomuch as they doe both belong to one and the same almightie power And because if wee beleeue not the lesser howe shoulde wee beleeue the greater If not this which standeth more with the light of naturall reason how then should we beleeue that which is aboue all humane conceite or vnderstanding Thus much for the more generall comforts of faith touching the Creation Question THe more speciall or particular doe follow In what order haue you learned that we may commodiously inquire of them Answere They are either such as arise in respect of other creatures or else from the considerati of our owne creation It shall be profitable for vs therefore in this order to inquire of them And insomuch as of creatures beside our selues as we haue seene before some are inuisible and other visible like to our selues let vs inquire of the inuisible first namely of the inuisible heauens and of the holy and elect Angeles Question What therefore may our comfort be from this that the Lord hath made a heauen infinitely more excellent and glorious then these heauens are which we see with our eyes Answere The comfort hereof may iustly be exceeding great to euerie true beleeuer insomuch as God hath not onely made the heauens which are yet inuisible vnto vs that they might bee as the Throne of his diuine Maiestie to represent his glorie in them and that they should bee an habitation and dwelling place to the elect Angels from the beginning and for euer but also that wee our selues might in the time appointed of God that is the naturall life once ended haue our most sweete and comfortable abiding place there to behold the glory of God and to enioy an estate like to the glorious estate of the holy Angels euen for euer and euer Explication and proofe This may iustly be exceedingly comfortable indeede according to that of our Sauiour Christ Iohn chap 14. verses 1.2.3 Let not your heart be troubled ye beleeue in God beleeue also in
which is most iustly fallen vpon them for it Nay rather herein the sinne of Eue was the greater because she suffered so base a creature as the Serpent was to blaspheme God as it did and did not rather forthwith euen at the mention of the first word abhorre it yea because she did not rather put it to present death then to haue consented Explication and proofe This indeed would haue beene a worthy sacrifice as it were vnto God if she had had the grace so to haue done or at the least to haue most vehemently rebuked it and to haue taken aduise with her husband what had beene best to be done in so great and blasphemous an indignitie offered principally to God and then also to themselues And the sinne of Adam also was the greater because he did giue place to the perswasion of his wife whom he as her head and guid appointed by God should haue reproued and disswaded from so hainous a sinne Hetherto we see what is meant by the fall of mankinde NOw therefore that we may proceed to consider of the holy prouidence of God herein First how can you shew that it may stand wel with the good prouidence of God that so many of his chiefe creatures created very good to wit all mankind beside many of the Angels should be so left of God that they should thus wofully fall away from him and plunge themselues for euer into so grieuous miserie when as hee could by his holy prouidence as wee would thinke most graciously haue preserued them from the same Question How therefore I say may we iustifie this to stand well with the gracious prouidence of God yea with that which we call the more speciall prouidence of God concerning his speciall creatures Answere The wisedome and iustice of God is so high aboue all that we can conceiue that wee neede not doubt but he knoweth a perfect reason and is able throughly to iustifie himselfe though we should plead nothing on his behalfe It is very true that you say according to that which we read Psal 51.4 God will approue himselfe to be righteous when he speaketh and pure when he iudgeth ExplicatioÌ„ proofe Neuerthelesse it will not stand with our dutie so to leaue the defence of GOD against those which cauill at his most holy iustice If the cause of a false God came into question we might well say with Ioash the father of Gideon Let Baal pleade for himselfe Iudges 6.31 But seeing it is the most holy and iust cause of the onely true God euen the Lord our God and heauenlie Father howsoeuer hee is able indeede most sufficiently to pleade his owne cause without vs yet as was said it standeth not with the dutie of the least of his seruants to neglect to alledge what they can for the maintaining of his righteousnes against euery aduersarie that feareth not to speake euill of the same I doe therefore very earnestly desire that you should for the discharge of your most bounden duty and therein for the glory of God and peace of your owne conscience say something to this point How may it stand with the good prouidence of God Question How may we cleare the Lord from all fault or iust blame herein Answere God of his goodnes gaue both the Angels which fell and also mankinde in the beginning of their creation a pure and holy freedome of will yea and power also to haue continued therein if they would haue earnestly setled themselues to haue aboade in obedience to that most holy commandement which hee had made knowne vnto them But they of their owne accord contrarie to his reuealed will forsaking his commandement lost their freedome and so haue lost the fauour of God made themselues both vassalls to sinne and also subiect to Gods wrath as a iust punishment of the same And beside this it must needes in all good reason bee iudged most equall and meete that the Creator should in such sort create his creatures and also set them in such an estate and condition as they might knowe and finde in themselues that they are but creatures This could not haue beene vnlesse they had beene created so as they must finde it necessarie for them to depend continually vpon the fauour and supportance of their Creator and that for the same cause they should see themselues to stand most bound to humble themselues and to yeeld all faithfull and constant seruice and duty vnto him Yea moreouer this could not haue beene vnlesse also they had beene set in such an estate as it might be possible for them by vndutifulnes to fall from the same fauour and supportance of their most gratious Creator Finally it could not haue beene vnlesse through their owne default God himselfe iustly permitting the same they might haue sinned against him ExplicatioÌ„ proofe It is very true For nothing could seperate the good creature of God from the most good gratious Creator but the wicked disobedience vnfaithfull departure of the creature froÌ„ him And is it not very equall meet that when the creature will not retaine his liberty that God should leaue him to himselfe and so to find the inconuenience euill of his owne losse Verily it is wonder saue that many haue lost all true light of reason that any should be found so foolish void of vnderstanding that they should not perceiue that the most wise iust God knoweth well how to permit yea to giue ouer his creature to the owne sinne and not to stay him when he seeth that he will wilfully runne into it and yet to keepe his owne most holy Maiestie most perfectly free from the least iust and deserued blame Yea be it further granted as the truth it selfe requireth that God should purpose decree in himselfe before the world was that both many of the Angels also whole mankind should through their owne default depart from him sin against him and so iustly depriue theÌ„selues of his grace fauour therwithall procure his wrath heauy punishments to fall vpon theÌ„selues it is wonder that any specially of those who haue the instructions of the worâ— of God before theÌ„ should shew themselues more wicked in this behalfe theâ— the Apostatate Angels Adam Eue theÌ„selues Who knowing best in what condition manner God had created theÌ„ durst not neither could find any iust ground in their owne knowledge or conscience wherfore they should lay any the least blame vpon the Lord. Adam indeed pretendeth The grouÌ„d and meaning of it as if he had some colour of defence for himselfe in that he saith to God The woman which thou gauest me she gaue me of the tree and I did eate Wherin he layeth blame vpon his wife but he durst not lay any blame vpon the Lord neither had he any cause And no doubt the Angells that fell were and are â—ill so shall remaine for euer no lesse conuicted in
enterprises when they haue made some entrance into the execution of them but also otherwhile hee doth euen frustrate and defeate them so that they cannot finde the opportunitie or any meanes to their liking and desire once to set them on foote as we read Iob 5.12.13 1. Corinth 3.19.20 Luke chapt 1.51 Wherof also we haue a notable example in the ouerthrow of Ahitophels counsell 2. Sam 17.14 And in the ouerthrowe of Hamans intended crueltie as we read in the booke of Ester Finallie God doth often times alter and change the purposes and resolutions of the wicked by altering and changing their owne affections As the memorable example of Esau plainely sheweth in that albeeit he came against his brother Iaakob with an hostile mind yet before he came at him his heart was so changed that he dealeth kindely and brotherlie aboue all that might be expected from such a prophane ruffian as hee was Genes chap 33. And before this in the 31. chapt of the same booke of holie Scripture wee reade of some thing a like change in the heart and purpose of Laban in his wrathfull pursuit after the same good seruant of God And after this Exod chapt 12.35 c. wee read that at the departure of the Israelites out of Egipt God gaue them such fauour in the eyes of their most hatefull aduersaries that they gaue them their iewels of Gold and iewels of siluer and raiment Thus then whereas the preparations of the heart are in man we may see according to the holie Prouerb the answere of the tongue is of the Lorde Prou 16.1 And againe in the 9. verse of the same chapter The heart of man purposeth his way but the Lord doth direct his steppes And verse 7. When the waies of a man please the Lord hee will make euen his enemies at peace with him And chapt 21 1. Euen the Kings heart is in the hand of the Lorde as the riuers of waters hee turneth it whether so euer it pleaseth him According to that wee read Psal 106.46 God gaue his people fauour in the sight of all them that led them captiues And Ier 10.23 O Lord saith the Prophet I know that the way of man is not in him selfe neither is it in man to walke and to direct his steppes Such doubtles is the effectuall prouidence and gouernment of God ouer the most wicked and vngodlie their thoughts purposes and actions hee himselfe abiding perfectlie righteous without any the least participating with them in their sinne no more then the Sunne is defiled by the carrion or is the proper cause of the stinche and putrefaction of it by casting the pure beames therof vpon it For this the carion hath properly of it selfe c. BVt leauing the wicked let vs nowe come to the most choise and Fatherlie Prouidence of God in the gouernment of his owne deare children The which part as one may say of his diuine Prouidence is of all other most gratious and admirable speciallie concerning their soules which are most deare and precious before him Question Yet before wee come to this pointe what proofe of holie Scripture haue you concerning the persons and outward estate of euerie one of Gods children more priuatelie and particularlie that God doth in speciall and tender manner watch ouer them and rule and gouerne them Answere In the 34 Psalme verses 18.19 Many yea the same also great are the troubles of the righteous man saith the holie Psalmist but the Lorde deliuereth him out of them all Hee keepeth all his bones not one of them is broken And in this holie confidence he saith further Thou art my God My times are in thy hand c. Psalm 31.14.15 And Psal 71. verses 5.6 Thou art my hope ô Lord God euen my trust from my youth Vpon thee haue I bene stayed from the wombe thou art hee that tooke me out of my mothers bowels c. And Psalme 116.15 Precious in the sight of the Lord is the death of his Saints Finallie Psalm 16.9 My flesh also doth rest in hope Explication and proofe Here we may see plainelie that the prouidence of God is verie gratious toward the outward estate and persones of his children in so much as hee will prosecute them with his fauour euen to the death to the graue and afterward vntill hee shall raise them out of the dust againe And concerning his tender care ouer vs in this life read more Psalme 3. Hee will preserue his seruants against thousands that rise vp against them And Psalme 91. Hee doth defend them from manie contagious diseases euen from the noisome plague and pestilence Or if hee doe afflict them this waye for their triall he doth neuertheles tender them with a fatherlie pittie and compassion wherein hee neuer faileth such as put their trust in him As Heb 12.5 c. And as the example of king Hezekiah Isai chapter 38. whom the Lorde God did most gratiouslie cure of his grieuous disease confirmeth the same And yet further touching the speciall care of God ouer the outward estate of his children let vs consider of the reason which our Sauiour Christ vseth Math 6.26 God your heauenlie Father prouideth for the fowles of heauen Are not yee much better then they To witte better in Gods gracious account and estimation for Christes sake howsoeuer in our selues wee are most vnworthie by reason of our sinnes Whervnto accordeth that which we read chap 10.31 where our Sauiour Christ saith thus Feare ye not yee are of more value then many sparrowes Yea and all the haires of your head are numbred This also God hath of olde most famouslie testified by his feeding of the Israelites with Manna from heauen and by giuing them water out of the rock by the space of fourtie yeares together And likewise by many other gracious effectes of his fatherlie prouidence in feeding manie in the times of dearth and famine as the Prophet Elijah and the widdowe of Zarephath c. Read also Psalme 34.10 Isai 65.13 and Psal 113.7.8.9 And Gen 24.1 It was the Lord who blessed Abraham with all outward blessings It is euident therfore that the Lord our God hath a speciall care and Fatherly prouidence euen ouer the bodies and outward estate of his faithfull seruants and deare children NOw what ground and proofe haue you concerning his like gratious prouidence and gouernment Question ouer their soules the which as was saide is allwayes most gracious and admirable Answere All the care which the Lord hath ouer the bodies and outward estate of euery faithfull seruant and dutifull childe of his it proceedeth altogether of that loue which he chieflie beareth toward their soules In the which respect in the place to the Hebr lately alledged God intituleth himselfe to be in a speciall manner the Father of their soules and spirits Explicatiō proofe It is so indeed For in all afflictions of the body as well as by all outward comfortes of this life God hath a most
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
considerations to try the faith and to exercise the patience of his seruants and therefore doe they meete with many afflictions yet euen in these respects also God hath most graciously promised that all shall worke together for their best Rom 8 28. as by the grace of God we shal more fully declare vpon some further occasion afterward In the meane season from these manifold promises of Gods most gracious and fatherly prouidence toward vs we cannot but see and acknowledge that the comforts are manifold to all those that doe truely and firmely beleeue the same Yea so plainely may we discerne it that it may seeme needeles to imploy any further labour to the laying of them forth any other way NEuertheles for some ouerplus if so be there may be any ouerplus of true spirituall comfort from faith in the fatherly prouidence of God we will of purpose vse some further diligence that through the good blessing of God we may seeke out and as it were sucke forth a more ful draught of consolation from this former ground of the promises thereof Question How may this be Answere First by considering the faithfulnes of Gods promises in all former times by the accomplishing of them in their due and proper seasons whether for mercy to his people or punishment vpon the wicked for his peoples sake and benefit that from thence we may confirme our faith concerning the present goodnes of God and in the certaine expectation of the like fulfilling of his promises for all time to come Secondly by looking to the generall testimonies of the word of God concerning Gods continuall prouidence answereable to those particular examples wherein he hath most rarely and miraculously illustrated and manifested the same Thirdly by hearkening to that experience which any of the faithfull seruants of God haue either proued in themselues or obserued concerning any other of their fellow-brethren Fourthly by our owne recordation and calling to our minde what God hath done for our selues or for any other of his children in our owne age and knowledge Fiftly by our earnest and speedie reprouing and rebuking of our selues for that discomfort which in time of temptation wee finde to be assalting and inuading our soules And therewithall also by a contrarie heartening and incouraging of our selues to be of good cheare in the Lord. But most of all by hearkening to those holy incouragements which God himselfe hath from time to time giuen vnto his seruants Sixtly by a watchfull taking of heede that we neuer lye securely in any sinne to the hindering or delaying of that comfort which God for his part hath readie and prepared in his hand for vs and likewise that wee doe not by any peruerse and froward dealing prouoke the Lord to deale crossely with vs. Seauenthly by a serious defence of Gods fatherly prouidence against all such obiections as the Diuel and carnall reason or infidelitie and atheisme doe suggest against the same Finally by a diligent meditation of those manifold fruites and benefits which all afflictions doe bring to the children of God euen from the least of them vnto death it selfe which is the greatest and last and as we may say the death of them all for euer and euer The consideration and obseruation of these things will no doubt inlarge our comfort if wee can wisely weigh them and laye them diligently to heart Explicatiō and proofe Let vs therefore staie a while as it were a seede time vpon them that so we may afterward in due season reape the haruest of them And first of all concerning the faithfulnes of Gods promises and for the singular comfort thereof the Lord himselfe doth not say in vaine I haue spoken and I will doe it Isay 46.11 And chapt 55.11 My word shall not returne vnto me voide but it shall accomplish that which I will and it shall prosper in the thing whereto I sent it Read also Ezek ch 12 v. 22 23 24 25 c. and Numb chap 23.19 This is planely to be seene both in mercies promised as was answered and also in iudgements threatened Touching the mercifull performance of the promise of Gods good prouidence in the ordering of the whole course of his creatures for our comfort we haue generall and long beaten experience according to that which wee read Gen 8.22 Hereafter seede-time and haruest and colde and heate and summer and winter and day and night shall not cease so long as the earth remaineth And according to that which wee reade againe in the same booke chap 9. verse 8. c. God spake also to Noah and to his Sonnes with him saying As touching mee behold I establish my couenant with you and with your seede after you And with euery liuing creature that is with you c. that from henceforth all flesh shall not bee rooted out by the waters of the flood neither shall there bee a flood to destroy the earth any more c. The like faithfulnesse hath God vsed concerning all the prophesies which hee hath giuen forth at any time for the comfort of the Church such as are the fulfilling of the prophesie and promise of their deliuerance out of Egipt Gen ch 15. verses 13 14. And of their returne out of the captiuitie of Babel Ier 25 11 12. c. and ch 33 7. Ezra ch 1. c. But most graciously concerning our spirituall redemptiō by the sending of our Sauiour Christ according to all the prophesies which were giuen forth of him euen from the beginning of the world Luk ch 1.70 Act. 3 24. ch 10 43. which spake long before of the time of his comming of the singular manner of his conception of his birth of the place of his birth of his carrying recarrying out of Egipt c. as we shall haue further occasion to consider more fully hereafter And touching the faithfulnes of God in his threatenings it may be euident by a good tast if we compare that which we read Iosh 6 26. with 1. King 16.34 Likewise if we compare 1. King 21.19 with ch 22.38 Againe 1. King 21. verses 23.24 with 2. King 9.6 7 8 9.10 25 26 34 35 36 37 and ch 10. v. 10.11 Moreouer 2. King 10.30 with ch 15.12 And if we compare the 2. vers of the 7. ch of the same booke with the 19. 20. verses of the same chapter Great therefore may be our comfort and reuerend ought our feare to be toward our God in either respect according to that we read Exod 15.11 Who is like vnto thee ô Lord among the Gods Who is like thee so glorious in holines fearefull in praises doing wonders And Ps 92.4.5 Thou Lord hast made me glad by thy works and I will reioice in the workes of thy hands O Lord how glorious are thy workes and thy thoughts very deepe And Psal 119.52 I remember thy iudgements of olde ô Lord and haue beene comforted Read also Psalm 77.5.10.11 12. c. And Psal 143.4 ◠My spirit
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
Lord shal stand for euer and the thoughts of his heart throughout all ages As Balaam saide that he could not speake but as the Lord would haue him Numb 24.13 so it is generally affirmed that the answere of the tonge is of the Lord Prou chap 16.1 The ordinarie cures which the Lord worketh concerning all sorts of diseases they are in effect the same and in number infinitely more then his miraculous cures haue beene All proceed from one and the same mercie of God toward his people whether he worke by meanes or without meanes in some processe and tract of time or more speedily in a moment Psalm 103. verses 3 4. As God directed the lot to find out Achan Ionathan Ionah Matthias so by the same prouidence of God the whole disposition of euery lot is of the Lord though to our thinking it is cast into the lap as it were by hap hazard Prou 16.33 Finally as our Sauiour Christ could not be apprehended and put to death vntill the time came appointed of the Lord so the times of all the faithfull seruants of God are in his handes to dispose of them as it pleaseth him al the contrary indeuours of the wicked notwithstanding As 2. Chron 16 9. The eyes of the Lord behold all the earth to shewe himselfe strong with them that are of perfect heart toward him Great therefore is the comfort of faith in Gods fatherly prouidence to euery one that truely beleeueth in him according to this second consideration And the rather will this consideration be comfortable if we obserue that God doth not at this day so tye himselfe to ordinarie courses but so often as he thinketh meete he sendeth extraordinarie succours to his distressed seruants According as it is credibly reported that God hath in these our daies strangely directed his seruants sometimes to preuent the apprehension of their persecutors sometime to escape after they haue bene apprehended though they haue beene narrowly watched According also as at the siege of Rochel it is reported that when the poorer sort wanted bread victual God did send theÌ„ in the riuer a kind of fish called Surdones euery day so long as the siege lasted in great aboundance and that they ceased the same day that the siege brake vp Act and Monum at the very end of the booke Thus much concerning the second help to farther inlarge our coÌ„fort in the fatherly prouidence of God Thirdly to the same ende serueth the experience and testimonie of other concerning the same Such as is the testimonie and experience of Ioshua concerning himselfe and the people in his time ch 21.45 There hath nothing failed saith he of all the good things which the Lord hath said to the house of Israel but all came to passe And againe ch 23.14.15 as it were vpon his death-bed Behold saith he this day doe I enter into the way of all the world and yee knowe in all your hearts and in all your soules that nothing hath failed of all the good things which the lord your God promised you but al are come to passe vnto you nothing hath failed thereof Likewise King Salomon 1. King 8.15 Blessed be the Lord God of Israel saith he who spake with his mouth vnto Dauid my Father hath with his hand fulfilled it c. And so K. Dauid before him Psa 18.4 c. The sorrowe of death compassed me c. But in my trouble I called vpoÌ„ the Lord cried vnto my God he heard my voice out of his Temple my cry did come before him into his eares c. And Ps 34.2 c. My soule shal glory in the Lord the humble shal heare it and be glad c. I sought the Lord and he heard me yea he deliuered me out of all my feare They shall therefore looke vnto him and runne to him and their faces shall not be ashamed saying This poore man cried and the Lord heard him and saued him out of all his troubles And Ps 37.25 I haue beene yong and am old yet I neuer saw the righteous forsaken nor his seed begging bread But on the contrarie touching the wicked verses 35.36 I haue seene the wicked saith he strong and spreading himselfe like a greene bay tree or as the word Hezrach arbor indigena signifieth a tree in his natiue soile Yet he passed away and loe he was gone I sought him but he could not be found But that we may returne againe to the testimonies of the Pâ—ophet concerning his owne experience read Psal 66 16 c. Come saith he and hearken all yee that feare God and I will tell you what he hath done to my soule c. And againe Ps 116.5.6 c. To the furthering of this comfort it is to singular purpose that we doe throughly acquaint ourselues with those holy histories of the Bible wherein God himselfe hath of speciall purpose most liuely manifested the most gracious vertue of his prouidence As is notably in the histories recorded concerning Iaakob Ioseph Dauid Iob and such like Whose end and issue out of their manifold and great troubles we are willed to consider to the comforting of our selues against our owne afflictions and trialls Iames. chap 5. 10. 11. Fourthly our owne experience from times past faithfully recorded in our hearts will be verie helpefull to the increase of our comfort for all times to come And therefore we are exhorted diligently to marke the Lords gracious dealing with his seruants As Psal 37. verse 37. Marke the vpright man and behold the iust for the end of that man is peace Thus euery one of vs should keepe a diligent register of all Gods mercifull dealing toward our godly friendes and acquaintance both coÌ„cerning their life their death All which ought to be so many incouragements to confirme vs to walke in the like godly course that they haue walked in and so to hope for the like good end which they haue made according to that Heb 13 7. The sewnes of such kind of obseruers of Gods prouidence is noted to their reproofe Ps 107.23 But as touching those that are diligent obseruers of it the fruite is noted to bee singular euen in the same verse insomuch as they shall vnderstand to wit to their comfort how great the kindenesse of the Lord is Contrariwise all profane neglect whether of the mercies or of the iudgements of the Lord it is subiect to the iust displeasure vengeance of God Ps 28.5 Verily if we would diligently call to minde wee should easily remember that God hath shewed vs much mercie in our life time in sauing vs from many hurtes and mischiefes sometimes from breaking a legge or an arme sometimes from drowning or burning sometimes from the losse of the eye of our body or from the losse of the spirituall eye of our vnderstanding whereby we should haue fallen into this or that herisie of soule Yea if we would carefully call things to minde we should easily remember
weighty in respect of God to whom alone doth iustlie belong the souereigne free bestowing and disposing of all his creatures and blessings both spirituall and also belonging to this life aboue all demande of euery why or wherfore hee should doe so or so It is proper and pertaining to God alone to saye May I not doe with my owne as I will Let vs therfore cast away all enuying at the prosperitie of other speciallie of other our fellow brethren and conuert all murmuring into a thankfull admiration at the goodnes of God which he exerciseth continuallie towards the poorest and basest of those that doe truely beleeue in him Whose outward afflictions hee doth recompence alwaies with inward and spirituall comforts and blessings as was said a little before GOD our heauenlie Father in this his vnequall vneuen course as fleshe and blood is readie to thinke of it may as one saith well be likened to a most skilfull Phisition in that hee ordereth his Phisicke according to the differing estate and condi ion of his Patients For hee knoweth that one dramme will doe as much with some as a greater quantitie of the same Drugge in another mans bodie c. So likewise the Lord he knoweth that a little headache will preuaile as much to humble one whom hee hath alreadie broken as an extreame collicke or gowte with an other that is yet of a sturdie and stoute stomacke The diuerse dealing of the Lorde therefore sheweth plainelie that hee doth not rule as a Father ouercarried with an inordinate or partiall pittie but as a most wise holie and righteous Father But admit this it may bee some will say that God as a most wise holie and discrete Father vseth the afflictions and humiliations of his children like as a Phisition vseth his bitter potions to cure the euils and sinnes which they are subiect vnto here in this life Yet how can death which to the viewe of the caâ—nall eye doth not seldome fall cruellie vppon them be counted for good phisicke and to be a healing medicine For this destroyeth euen nature it se fe And death as we may say is after a sorte the shame of all phisicke Question Howe therefore may it agree to the Fatherlie hand of God and that his Diuine skill should haue any stroke herein Most of all seeing he hath in his most gracious prouidence appointed and preordained Answere death to be vnto all his children a counter-poison against death the most speedie and immediate passage vnto euerlasting life and therein to the possession and fruition of all perfect health wealth and honour for euer and euer ExplicatioÌ„ proofe A notable proofe hereof wee read Philip 1 21 22 23 24. Likewise 2. Timot 4.8 and 1. Pet 1.3.4 c. Moreouer Psalm 116.15 Precious saith the holy Prophet in the sight of the Lord is the death of his Saints And the same againe Psalm 72.14 Deare shall their bloud be in his sight And beside this it is to be further considered that it is the good pleasure of God to take away his righteous seruants from greater euils that are after to fall vpon the wicked that remaine Isai chap 57 1. And that to this gratious ende and purpose that they should not be peruerted in their mindes to fall into errors of iudgement ouerswaied by the corruptions of the time nor carried away after common sinnes and disorders increasing ouer-strongly in the dayes wherin they liue Neuerthelesse it is not seldome seene that the Lorde maketh his seruants euen herein this world glorious by his wonderfull deliuerances and that hee crowneth them with age as with a crowne of glorie in that they are found constant in the righteous waies of God euen as it pleaseth him though death had seemed sundrie times to haue grappeled vpon them Yea and euen generallie if wee shall wisely consider wee shall finde that in common calamities God sheweth himselfe oftentimes more fauourable to his people then to their aduersaries though manie and great be their sinnes whereby they doe dailie prouoke him According to that we read Isai chapt 27.7 Hath he smitten him as hee smote those that did smite him Or is hee slaine according to the slaughter of them that were slaine by him Thou contendest with him that is with thy people as saith the holie Prophet in measure c. But hee taketh their enemies away as with a rough Spirit or blast in the daye of the Eastwinde But for all this it will peradventure be further obiected and vrged in waye of amplification that not onely particular persons but also euen whole Citties Countries and Nations professing the true religion of God doe sometimes fall before their enemies who are wicked and professed idolaters c. Question What is to be further answered to this Answere They that haue the better cause may neuertheles be guiltie of some grieuous sinnes wherin they lie without repentance for the which God in his iustice seeth meete to punish them Yea and by circumstance the sinnes of the professors of the Gospel may easilie bee greater then the sinnes of some ignorant idolaters who haue not the light of the word of God shining among them ExplicatioÌ„ and proofe It is true according to that manner of aggrieuing the sinnes of Bethsaida and Capernaum aboue the sinnes of the Sodomites c the which our Sauiour Christ vseth Matth 11.20 c. And againe he affirmeth generallie that whosoeuer he be that knoweth his maisters will and doth it not shal be beaten with the more stripes But be it that their sinnes be not more heinous yet what letteth why God may not correct them in that measure whervnto they are growne that so hee may preuent the extremitie wherevnto they would shortly come And besides it may be that in the present action of defence or reuenge vpon the enemies of Gods truth or violaters of common honestie and iustice they who haue the better cause doe not prepare themselues to deale in it with holie mindes Or it may bee they doe trust in their owne strength and doe not staye themselues vprightly vpon the Lord. The which seemeth to be the sinne of the other tribes of Israel against the tribe of Beniamin before whom they fell twice Iudges chapt 20. For this verilie wee are verie apte vnto euen to presume ouer-much in a good cause as if our owne sinnes could not hinder the successe of it in our hands But therin we may easilie deceiue our selues and therfore it standeth vs in hand to walke humblie before the Lord our God and to seeke peace with him that so he may be intreated to prosper vs euen in the best seruice which wee may possiblie be imployed in But the cauilling wittes of men will be yet still maligning and oppugning the Fatherlie prouidence of our God For by an vnreuerend prying into it they snatch at this among the rest of their quarrells that manie notoriouslie wicked both particular persons also whole Cities
die their death Num. 23.10 so yea much more no doubt when the reuenging hand of God fell vpon him would he haue wished to haue beene as the least among the people of God to wit when the sword came against him in the slaughter of the Midianites Num. 31.8 And thus questionlesse would all the wicked desire when they are terrified by the vengeance of God breaking forth against them like as was noted before concerning the Egiptians at that time when the water began to returne forcibly vpon them Thus the iudgements of God vpon the wicked are many waies profitable and comfortable to the godly NOw let vs come to those fruites and benefites which the children of GOD doe in time reape to their comfort from the iudgements of God vpon themselues while they did liue in their sinne and after that also by his chastisements from the time that they began to repent and to turne vnto him Question And first what are the comfortable fruites or benefites proceeding from the iudgements of God vpon them while they lay in their sinnes and were not mooued to repentance or to say the most were onely entring into it Answere While the children of God are in this estate God vseth his iudgements or punishments as effectuall helpes First to humble them in the sight of their sinnes by a taste of that horrible wrath and miserie which is in the iustice of God due vnto them Secondly to stirre them vp to seeke for mercie and forgiuenesse Thirdly to make their deliuerance and saluation the more sweete and pretious vnto them Finally that by the recordation and calling to minde of the same their former punishments they being once turned to God might thenceforth take warning that they doe neuer returne to their former wickednes againe ExplicatioÌ„ and proofe You say well that the iudgements of God are effectuall helpes to the ends you haue rehearsed For it pleaseth God for the better expedition and more speedie effecting of his worke to adde vnto the threatnings of his word the execution of his curse in some measure euen vpon his owne elect children whom he findeth to bee by nature children of wrath and knoweth that they haue neede of such vehement awaking and rowsing vp out of their dead sleepe of sinne To this purpose reade in the booke of Iob. cha 33. verse 17 c. Where afâ—er that he hath spoken of the sundry afflictions wherewith God doth humble his children preparing them first by his bodily chastisements and then sending the instruction of his word vnto them then saith Elihu to Iob verses 2â— 30. Lo all these things will God worke twice or thrice with a man That he may turne backe his soule from the pit to be illuminated with the light of the liuing That is that he hauing his life prolonged may learne the way to the kingdome of heauen And hereof we haue the most wicked King Manasses for a notable example 2. Chron. 33.12 13. Of whom it is written that howsoeuer hee exceeded in wickednes and despised the ministerie of the Prophets which were sent vnto him yet when God cast him into tribulation that is gaue him into the hands of the King of Ashur who put him in fetters and bound him in chaines and carried him to Babel then he prayed to the Lord his God and humbled himselfe greatly before the God of his fathers And he praying to God God of his infinite mercy was intreated of him and heard his prayer and brought him againe to Ierusalem into his kingdome And then as the text saith Manasses knew that is he acknowledged the Lord to be God To this purpose also it is well obserued by a godlie learned man that by affliction as by a speciall helpe God vseth commonly to call them whom he will saue and make instruments of his saluation to others To the which end he alledgeth the example of Paul from the testimonie of the holy Scriptures and from Ecclesiasticall storie the example of Constantine the first Christian Emperour and of Edwine the first Christian King of Northumberland Of the which Edwine thus he writeth that notwithstanding he had married a Christian woman the daughter of Ethelbert a christened King of Kent who perswaded with him all that shee could and Paulinus also a preacher of the Gospel yet could he not be wonne till God had bumbled him by sundry afflictions No not till at the last hee was sore wounded by a wicked and desperate â—â—t throat who was suborned to kill him This is the obseruation of Mr. Foxe in the historie of King Edwine about the yeare of our Lord 630. Where also he alledgeth to the same end the late example of Martin Luther whose spirituall conflicts and agonies were many before hee could bee made fit to preach the doctrine of iustification by Christ openly And so saith hee bo all they most commonly which come to any liuely feeling or sensible working of Christ the Lord in them Hence it is that this confession is heard often in the mouthes of the seruants of God after that they are once truly and effectually humbled vnto him Blessed be God for such a sharpe checke that I had for such a losse for such a disgrace for such an imprisonment for such or such a danger for such a languishing sicknes for such a paineful or loathsome disease for such a wound for such a terrible feare in a grieuous thunder and lightening c. For if I had not bin thus or thus afflicted humbled I had not knowne my selfe I had not regarded Gods word I had neuer come to the feare of God I had perished in my sinnes c. If I had not lost such or such a friend or worldly stay I should not haue depended vpon Gods prouidence as now by the grace of God I see that I ought to doe Thus much therefore for the two former vses of afflictions or punishments or iudgements howsoeuer we doe thinke good to call them Now thirdly how the bitternes of such iudgements or afflictions sent of God doe make the saluation of God and his tender mercies the more sweete and comfortable I neede not to speake seeing no man can truly discerne what sweetnesse meaneth vnles hee haue tasted before what the sower is Finally touching the last point it cannot be doubted but that speciall iudgements of God are sent to the end they might leaue behinde them a memorable impression of his reuerend feare in the hearts of his children and so to nourish in them a continuall care of dutie answerable to the first entrance of their calling remembring alwaies that the anger of God against sinne is as great as any feare that is euer apprehended of vs. Psal 90.11 Who knoweth the power of thy wrath For according to thy feare is thine anger The practise of this memoriall is commended vnto vs Lament chapter 3. verses 19 20 21. in these wordes of the Prophet Remembring mine affliction and my mourning the worme-wood
argumeÌ„t that God hath adopted vs and taken vs to be his children You haue forgotten saith he the consolation or as we may read it exhortation yet so as wee must still vnderstand it to be a most sweete and comfortable exhortation of the Spirit of God which speaketh vnto you as vnto children My sonne despise not the chastening of the Lord neither faint when thou art rebuked of him For whom the Lord loueth hee chasteneth and hee scourgeth euery Sonne whom hee receiueth If yee indure chastening God offereth himselfe vnto you as vnto Sonnes c. Let vs I pray you diligently reade and for ever remember this and the rest of the same Scripture as it followeth in the text and so through the blessing of God wee shall at euery neede finde it to bee a singular comfort vnto vs. Yea not onely in such afflictions as wee endure for godlinesse sake but also euen in such as God at any time layeth vpon vs more directly for our sins prouided that by them we shall learne amendment of life and be sorie that wee have offended God our most mercifull Father thereby For then as the Apostle 1. Cor 11.32 certifieth vs God correcteth vs in the world to the end we should not be condemned with the world And this may iustly be no small comfort vnto vs. For the fourth branch read 1. Pet 4.12 13 14 15 16. where the Apostle Peter teacheth as much as is contained therein yea notwithstanding the afflictions be at the sharpest though the fier thereof doe burne most hotly vpon vs. Dearely beloued thinke it not strange saith hee touching the fierie triall c. But reioyce in so much as yee are partakers of Christs sufferings that when his glory shall appeare ye may be glad and reioyce If yee be railed vpon for the name of Christ blessed are ye for the spirit of glory and of God resteth vpon you c. Fiftly touching the readie ministerie of the holy Angels to comfort the children of God euen then especially when they are in greatest distresse we may considâ—r it first from their seruice offered to our Sauiour Christ in his first speciall temptations Matth 4.11 And againe in his last speciall temptation Luk 22. â—â— And then wee may see it generally concerning all that bee in Christ Psalm 34 7. The Angel of the Lord pitcheth round about them that feare him and hee deliuereth them Reade also Psalm 91.11 Matth 18.10 and Heb 1.14 This might easily bee exemplified by many particulars But because this point hath beene handeled more at large before we hast vnto that which remaineth Now therefore touching the 6. branch read 1. Cor 10 13. There hath no temptation taken you but such as appertaine to man And 1. Pet. 5.9 Resist ye the Diuel steadfast in the faith knowing that the same afflictions are accomplished in your brethren which are in the world And Reuel ch 1.9 I Iohn saith the holy Apostle of himselfe euen your brother and companion in tribulation and in the kingdome and patience of Iesus Christ In which respect the Apo Paul saith also I reioice in my sufferings for you and fulfil the rest of the afflictions of Christ in my flesh for his bodies sake which it the Church whereof I am a minister c. For verily there is great vse of such afflictions of the seruants of God both for incouragement and confirmation of faith and also for mutuall comfort according to that of the same Apofile 2. Cor 1.3 c. Blessed be God euen the Father of our Lord Iesus Christ the Father of mercies and the God of all comfort who comforteth vs in all our tribulation that wee may bee able to comfort them which are in any affliction by the comfort wherewith we our selues are comforted of God For as the sufferings of Christ abound in vs so our consolation aboundeth through Christ And whether we be afflicted it is for your consolation and saluation which is wrought in the induring of the same sufferings which we also suffer or whether we be comforted it is for your consolation and saluation And our hope is steadfast concerning you in somuch as wee knowe that as ye are partakers of the sufferings so shall ye be also of the consolation This place as we see is as a ful Commentarie concerning this point of the comfortable communion of the children of God in their afflictions Wherevnto also that place is answerable which we read Heb 10.32.33 34.35 This communion is so necessarie that none can withdrawe themselues from it yet be true Christians Nay it caÌ„not be so done without danger of perdition according to that which we read verses 38 39. of that 10. chap to the Heb To the which purpose consider the speech of Mordecai to Queene Ester ch 4.13.14 And the threatening of God Amos ch 6. verses 6 7 8. And that saying of our Sauiour Christ Mat 10 33. wherein he professeth that he will bee ashamed of such as be ashamed to professe his name for feare of persecution c. Wherefore let the example of Moses be alwaies our blessed imitation in that he made choise rather to suffer aduersitie with the people of God then to enioy the pleasures of sinne for a season Esteeming the rebuke of Christ to be greater richer then the treasures of Egipt and in that respect when he came to age refused to be called the Sonne of Pharaohs daughter And finally let this comfort animate vs against that conceit which euery one is apt to discourage himselfe withall in the time of his affliction as if none were euer so afflicted as we be For it is not so we haue our companions whatsoeuer our affliction or triall is or possibly can be Let vs therefore in all our temptations quiet and comfort our hearts in the Lord and reioyce that wee haue our portion in Christ with the rest of his seruants in euery affliction wherein we suffer as Christians as the Apostle Peter speaketh 1. Epistle 4.16 Moreouer as it followeth in the seuenth branch of the answere it is not an idle or vaine comfort that the holy afflictions of the children of God doe by his fatherly prouidence priuiledge them from worldly and profane cares and troubles according to that similitude which the Apostle Paul vseth 2. Tim chap 2. verses 3.4 Thou therefore saith he to Timotheus suffer affliction as a good souldiar of Iesus Christ No man that warreth entangleth himselfe with the affaires of this life because hee would please him that hath chosen him to be a souldiar Much more therefore as the Apostle giueth thereby to vnderstand doth the true seruant and child of God free his minde from all other cares Yea hee hath it freed through the grace and mercy of God to the ende hee may attend his seruice with comfort and with good courage followe the fight of his spirituall warrefare It is reported that some of the Martyres had their bodily health more comfortably through
resurrection and life and to the holy Ghost by whom we are sealed vp against the day of our full redemption euen the redemption of our bodies to liue againe reunited to our soules and to be made incorruptible and glorious so to abide for euer and euer Fourthly death ought to be comfortable vnto vs at the time which God our heauenly Father hath appointed what kinde of bodily death soeuer it may be because it setteth our soules at libertie to enioy the most sweete and comfortable societie of the blessed soules and spirites of all our reuerend fathers deare bretheren and faithfull friendes whosoeuer haue died in the Lorde before vs considering also that all true beleeuers and faithfull seruants of God whom wee shall leaue behinde vs and are now deare vnto vs in the Lorde whether Magistrate or Minister of the Worde wife or childe husband or friende father or mother shall shortlie in their season follow after vs and bee gathered to the rest of the Saints Finallie it may iustlie bee no small comfort vnto vs that GOD hath appointed his holie Angells immediately vpon our death to take and conuey our soules honourably into the heauenly place of our most blessed and glorious rest Seeing the death of the godlie is thus comfortable no maruell though the Spirit of God doth pronounce all those forth-with blessed who die in the Lord euen because as the same Spirit assureth vs they rest from their labours and their workes follow them Reuel chap. 14. verse 13. Well also saith a godly learned maÌ„ according to this testimony of the holy Ghost Death is good because it bringeth rest better because it reneweth vs best because it putteth vs out of all danger of any fall or miserie for euer after The comfort of death therefore to the godlie may well bee accounted a speciall comfort seeing it containeth as wee may say all the degrees of comparison good better and best of all But let vs consider more particularly of the proofes which belong to the seuerall branches of the Answer And first that all sufferings specially vnto death for godlines sake doeth warrantize the truth of our faith and obedience to God it may be confirmed from that which is saide concerning the perfection of our Sauiour Christ his faith and obedience argued by his death and sufferings Philip. 2.8 and Heb. 5.8 Read also 1. Ioh. 3.16 17 18 19. And in the Gospell according to Iohn chap. 15. verse 13. This doubtlesse is an essentiall difference betwixt the true seruants of God and hypocrites or hirelings The one sort abide faithfull to the end the other fall away when affliction and triall commeth Matthew chapter 13. verses 2â— 21 22 c. And Iohn chapter 10. verses 11 12 13 14 15 16 17 18. It is a small matter as one truly saith to court the Gospell in the time of peace and prosperitie Verily wee can haue no comfort concerning the truth of our faith if it holde not out in the time of affliction and triall It is faith of no valew that is of no valoure Secondly that to the godly death is an abolishing of all euill so as it can neuer comber them any more it is plaine because the death of the bodie is compared to a sleepe till the day of the resurrection Isai 26.19 and chap. 57.2 and 1. Thessalonians 4.15 And touching the life of the soule it is a most blessed life so soone as it is parted from the bodie as wee sawe before and as it is further euident in that the soule of Lazarus was carried by the Angells into Abrahams bosome And from the promise of our Sauiour Christ to the thiefe repenting on the Crosse saying This day shalt thou bee with mee in Paradise Also because it is written that all troubles from thence-forth bee forgotten and râ—membred no more and that euery teare shall bee wiped from the eye c. Reuel â—1 4. The reason is because then all sinne the cause of all euill shall for euer cease Heb. 12.23 Thirdly that death baileth vs for euer out of the prison or to speake the best out of a base cottage of the bodie read 2. Cor. 5.1 c. 9. Call to mind also Iohn 14.1 2 3. And that wee die vnto God and so to our owne benefite reade Romans chapter 14. verses 7 8 9. Whether wee liue or die wee are the Lordes And that it is best for vs to die that so wee may goe to Christ with whom our life is hidden in God c. Reade Philippians cha 2. verse 23. Colossians chap. 3. verse 3. and Iohn chapter 11. verse 25. And that wee are sealed vp against the day of our full redemption by the holy Ghost reade Ephesians 4.30 and Rom. 8.23 Wherefore there is no doubt but wee shall then haue so much the greater comfort of his diuine presence by how much wee shall lesse that is not at all grieue him by our sinne For the soules of the faithfull are all iust and perfitted in the heauens Hebr. 12.23 as was euen now alledged And as nothing can seperate vs from the loue of God neither â—ribulation nor anguish nor persecution nor famine nor nakednes nor perill nor sword neither death it selfe c. so shall nothing be able to seperate vs from the most comfortable fruites and effects of his loue Rom. 8.35 c. Fourthly touching the comfort of death in that it setteth vs at libertie to haue our communion with the faithfull departed reade againe Hebrewes chapter 12. verses 23 24. Yee are come to the congregation of the first borne which are written in heauen and to God the Iudge of all and to the Spirites of iust and perfect men And to Iesus the Mediator of the new Testament and to the blood of sprinkling which speaketh better things then that of Abel So that great is the excellencie of the condition and estate of true beleeuing Christians euen here in this life but as touching that perfection which the soules of the righteous haue in the kingdome of heauen wee cannot attaine vnto it here in this worldeâ— And therefore as wee reade in the ninth chapter of the same Epistle verses 27 28. God hath appointed vnto men that they shall once die and after that commeth the iudgement So Christ was once offered to take away the sinnes of many and vnto them that looke for him hee shall appeare the second time without sinne vnto saluation Without sinne that is he shall appeare without any more sacrifice for sinne and euen quite and cleane to abolish sinne out of our nature by his glorious and perfect sauing grace and power This comfort therefore to wit that by death wee shall haue our sweete societie with all the faithfull departed both former latter and with all that were deare to vs in the daies that they liued here with vs in this world it is very sensible to those that haue and spirituall sense and affection in them to minde heauenly things The
contradiction that our Lord Iesus Christ the Sonne of God is both God and man in one onely Person of a mediator betwixt God and man For so it is necessary for our saluation as may be euidently perceiued by that which hath beene said alreadie Question But what is the reason why he that is our mediator to God must be both God and man in one Person Answere The reason as I haue beene taught is for that if he had not beene man he could not by his sufferings haue satisfied the iustice of God who in his iustice was to punish that nature which had offended him And if hee had not beene God hee could not for one moment haue endured that intollerable burthen of the wrath of God which hee must of necessitie endure that was to make satisfaction for our sinnes Neither could he in so short a time as he suffered haue made a full and perfect satisfaction for vs. Neither could hee haue vanquished our so mightie aduersaries as Sinne Death Hell and the Diuell are Finally hee could not haue purchased and atchieued the crowne of euerlasting happines and glorie for vs most vnworthy and miserable sinners if he had not beene in our nature Immanuel that is God with vs for vs euen very true God and eternall life it selfe Explicatiō and proofe It must needes haue beene so indeede For insomuch as there is no Sauiour that can saue with an eternall saluation but the Lord God the eternall Iehoua as God himselfe often affirmeth and namely Isai 43.11 Neither is there any other name in heauen or in earth whereby we can be saued but by our Sauiuor Christ Act. 4.12 It must therefore follow that our Sauiour and Mediatour betwixt God and vs must needes be God And that euen because as was touched before the most high and infinite merit of the sufferings of our Sauiour and consequently all the most worthie and mightie effects thereof doe depend vpon it as may easily bee perceiued by calling to minde that which is written Act. 20.28 Likewise Colos 1.12 13 14 c. and chap. 2.8 9 10. and Heb. 7. the whole chapter and Reuel 5.2 3 4 5 c. 9 10 c. None was found worthy to take the booke and to open the seales thereof but onely our Sauiour who alone was killed and who alone hath redeemed vs to God by his blood c. And for the same cause it was that the Sonne of God did not take the nature of the Angells but the nature of man as it is expresly obserued Heb. chap. 2. verses 14 15 16 17 18. Reade also Matth. chap. 1. verse 23. The Angell sent from God to Ioseph saith They shall call his name that is the name of the man childe to bee borne of the Virgine Marie Immanuel the which as the Euangelist obserueth is by interpretation GOD WITH VS Thus therefore it behooued that onely the Almighty God in the fraile nature of man should be a meet sufficient Mediatour and Sauiour for vs. And thus I trust that by the grace of God we haue had a sufficient declaration of the meaning of these wordes of our beliefe In Iesus Christ the onelie Sonne of God our Lord. NOW that wee may goe forwarde let vs come to the promise where-vnto our faith is to looke for the support and stay of it in this so necessarie a point The Promise Que. What promise therefore haue we in the holy Scriptures that the Son of God both God and man being anointed of God to be the Christ and a Sauiour and the Lord ouer his Church shall be our Lord and Sauiour a Prophet high Priest and King vnto vs to saue vs and so many as shall truly beleeue in him Answere We haue the promise hereof euen from the beginning of the world immediately after the fall of mankinde a◠hath by another occasion been answered before out of the third chapter of Genesis Where God himselfe saith The seede of the woman shall breake the Serpents head Explication and proofe This seed here spoken of in way of prophetical promise is no doubt Christ the Sonne of God whom now we speake of according to that of the Apostle Paul Gal. ch 4. verse 4. When the fulnes of the time was come God sent forth his Sonne made of a woman and made vnder the law that he might redeeme them which were vnder the law that we might receiue the adoption of Sonnes So that here wee haue both the most ancient and as we may say the primitiue promise of the Gospel and there-withall also the performance of it in the due and proper season appointed therevnto by God himselfe who onely is the vndoubted and most faithfull Author of it Moreouer the Angells interpretation of the name Iesus giuen to the Sonne of God by the commandement of God himselfe as we haue seene before containeth a promise of saluation to the whole Church by him Matth. 1.21 Thou shalt call his name Iesus for he shall saue his people from their sinnes Reade also Isai 49.6 It is a small thing saith the Lord that thou shouldest be my seruant to raise vp the tribes of Iaakob and to restore the desolations of Israel I will also giue thee for a light to the Gentiles that thou maiest be my saluation vnto the end of the world That is ouer the whole earth both to Iew and Gentile There are many such testimonies And yet further all the anointed and consecrated high Priests Prophets and Kings of Iudah and Israel before the comming of our Sauiour Christ they were so many visible or typicall promises as one may say of spirituall redemption and saluation by him But let vs inquire more particularly for the gratious promises of God in this behalfe Question And first of all What promise haue we that the Sonne of God our Lord Iesus Christ should be a Prophet to the Church to teach it the will of God most perfitly as it were from the bosome of the Father Answere We haue the promise hereof expresly recorded in the 18. verse of the 18. chapter of the fift booke of the Prophet Moses called Deuteronomie Rehearse the words I will raise thee vp a Prophet saith the Lord to Moses from among thy brethren like vnto thee and I will put my words in his mouth and he shall speake vnto them all that I shall command him Explication and proofe That this promise is made concerning our Sauiour Christ Reade Acts. 3.22 23 24 25 26. Reade also Isaiah chap. 61. verse 1 c. and Luke 4 1◠c. This was vpon these grounds and testimonies of the holy Prophets so vulgarly expected in Israel that euen the profane woman of Samaria professeth her selfe to be assured that the Messias should come and shew himselfe a most perfect Prophet and Teacher I know well saith she that the Messias shall come who is called Christ When he is come he will tell vs all things And herevnto
the vnderstandâ—ng of this great mysterie The proofes and explication wherof wee will nowe adioyne vnto them Touching the first we read thus Iohn 1.14 The word was made flesh And Galat 4.4 The Sonne of God was made of a Woman And Rom 1.3 and 2. Tim 2.8 He was made of the seede of Dauid according to the flesh For the virgine Marie was of the posteritie of King Dauid as hereby plainely appeareth And in this respect hee is furthermore called the Sonne of Dauid and therewithall the Sonne of Man as Matth 20. verses 28.30.31 and chapter 22 verses 41.42 The Genealogie also of our Sauiour Christ from Abraham and so forward to Ioseph the reputed Father of our Sauiour in his descent generation after generation by the Euangelist Matth cha 1. verses 1.2 c. And againe from the same Ioseph backward euen to the first man Adam set down by the Euangelist Luke in his 3. chap verses 23 c in the ascent or parentage of Marie confirmeth this most plainely and plentifullie to all that are teachable and willing to vnderstand the same Moreouer allbeeit the tribes did often marrie one within the other Iudges 14.3 as Dauid of Iuda married King Sauls daughter of Beniamin And Elizabeths mother though of Iuda in all likelyhood was married to one of Leui and so was cosen to the Virgine Marie Luke chapt 1. verses 5.36 Yet because they did most vsuallie marrie within their owne tribe as the examples are frequent and the matter cleare euen of it selfe and in one case euen by speciall coÌ„mandement that it should be so Num ch 36.5.6.7.8.9.10 We may iustly conceiue that Ioseph tooke Marie to wife out of his owne tribe after the vsuall manner Yea and more then this all testimonies of the holie Euangelists confirming that the holie prophesies touching the descent of our Sauiour are fulfilled they are so many vndoubted proofes that Marie as well as Ioseph was of the very familie stock of king Dauid For otherwise the prophesies could not haue ben fulfilled so the truth of the whole Gospel shuld be called into question of wicked Atheists c. Read also He 2.16 ch 4.15 Well therfore may we resolue of this truth that our Sauiour Christ hath the verie true nature of man of the bodilie substance of the Virgin Marie like to vs in all things euen from the conception sinne onely excepted indued likewise with a reasonable soule inspired of God at the time appointed after the same manner as God vseth to animate if we may so speake other children in the wombs of their mothers hauing an aptnes from the beginning to vnderstand and affect things and growing afterward in knowledge wisedome of minde as well as in stature of bodilie substance as it followeth to be considered of vs in the time thereof The summe of our present instruction is this that our Sauiour did euen from the conception take the true nature of man And what a wonderfull mysterie is this that for the saluation of mankinde the Sonne of God being verie God should so farre abase himselfe to be made man by assuming of mans nature the immortall to become after a sort mortall the infinite finite the Creator creature This is admirable mercie this is a mysterie most worthie to be loued and reuerenced aboue all other But on the contrary side very erroneous heretical is the opinion of all such as doe obstinatelie hold that our Sauiour did not take his humane nature from the substance of the blessed Virgin but came from heauen and passed through her wombe as if wine should be put into a vessell afterwards to be emptied againe out of the same whervnto they doe vainely and wickedlie abuse these holy scriptures 1. Cor 15.47 He is the Lord from heauen And Philip 2.7 He took on him the forme of a seruant c. And Rom ch 8.3 He was in the similitude of sinnefull flesh For our Sauiour Christ is the Lord from heauen not in regard of of his humanity but rather of his Deitie Neither do the words form of a seruaÌ„t or shape of man take away either truth of maÌ„hood or truth of seruice inferiority in respect therof no more theÌ„ do the words forme of God vsed in the same place denie the truth of his Godhead And it is to be noted also that the Apo speaketh by coÌ„parison in respect of that glorie which either our Sauior had with God before his incarnation or now since his ascension which was greatly obscured as it were hiddeÌ„ vnder the vail of the flesh while he was here on the earth euen froÌ„ his conception c till he rose againe asceÌ„ded vp to heaueÌ„ Onelie those words similitude of sinfull flesh are simplie to be vnderstood insomuch as our Sauiour was neuer sinfull indeed saue onely by imputation of our sinnes which he tooke vpon himselfe on our behalfe to satisfie for them Like heretical is the fancie of such as contend that our Sauiour Christ had no soule giuen vnto him in the wombe of the Virgin vnder this imaginarie pretence that the Deitie it selfe was in stead of a soule vnto the bodie Wherfore let vs in the feare of God abandon all such erroneous conceits as being directly contrary to the truth of the conception of his humane Nature must needes be contrarie to the truth of beliefe concerning the same Thus much of the first point of the Answer Nowe touching the second point that the humane nature of our Sauiour Christ was perfectlie sanctified in the Conception the wordes of the holie Angel to the virgin Marie doe plainely sheweâ—â— Luke 1.35 The Promise The holie Ghost shall come on thee c therfore also that holie thing that shall be borne of thee shal be called the Sonne of God And so it must needes haue bene to the ende that he might be the fulfilling of that which was prefigured by the sacrifices of the lawe which must be all of them in their kinde pure and without blemish that is to say that he might be that true vnspotted lambe of God that should take away the sinnes of the world And how should that cleanse away the filth of another thing that is not cleane it selfe If a soule clothe should be washed in soule water it would remaine foule still Likewise if our Sauiour Christ had not bene perfitlie holie how could he haue bene our sanctification in the sight of God For these causes therefore was it necessarie that our Sauiour should be conceiued by the holie Ghost of a virgine and not be begotten by ordinarie generation of man For all that are so begotten are sinnefull and vncleane Euerie man must confesse with King Dauid that hee was conceiued in sinne Onelie our Sauiour Christ is of all men to be excepted in that his conception followed not the ordinary race Read Heb 2.11 4.15 and ch 7.26 Thus then was our Sauiour Christ in his humane nature most holie by
the heauenly Father of vs all but in speciall manner the Father of his naturall Sonne are in the seasons thereof to be alwaies preferred before duty to earthly Parents And chiefly when any haue their special calling therevnto as our Sauiour had aboue all other The Leuites in respect of a special seruice they were cōmāded to perform vnto god were cōmended for this that they neither knew Father nor mother that is they regarded nothing that might hinder their seruice much more is our Sauiour to be cōmended in the like respect at this time And now as touching Ioseph and Marie our Sauiour doth furthermore make it plaine by his most wise and dutifull defence which it was meete he should at this time make for himselfe that the failing was in them altogether and nothing at all in him For what reason had they to thinke that our Sauiour hauing beene alwaies a most dutifull childe vnto them would at this time haue withdrawen himself from them for no other cause then to haue hasted homeward with the first of those that returned from Ierusalem Nay rather what reason had they but that they should haue thought thus with themselues vpon the first missing of him Surely he is now gone aside to some speciall purpose to the glorifying of God before his departure out of the City or it is sure that if there be any holy exercise of religion in the Temple hee is gone thither c. Such no doubt ought their thoughts to haue beene as our Sauiour sheweth plainely in these words of his holy defence Knew ye not that I must be in my Fathers busines as though he should put thē in mind that he had signified so much vnto thē before though either they did not mark it as they should haue done or els forgat it again though they might easily haue vnderstood it from him Finally let vs obserue this notable historie the most holy and excellent disposition of our Sauiour in this his childhood in that according as his Parents at the last well bethinking themselues and going to seeke him in the Temple found him there at the holy exercise of instructiō or conference catechisme mentioned before For no doubt the rare dispositiō of the child to all godlines after they had well bethought themselues caused thē to think that it was most like they should find him there O that childrē would learn frō this most excellent example to loue their church as we vse to speake the holy exercises of religion namely this of catechising to be willing to be asked questions to learne to answer them according to the doctrine of the holy Scriptures But alas if Parents now a daies misse their children on the Lords day where shall they vsuallie finde them In the Church at Sermons thinke we No but in the market places playing or idely gazing or if there be any other place of speciall disorder and vanity The same may be said of seruants and many of elder yeares yea euen of some Parents themselues it is a shame to speake who may sooner be found in the beere-house c. then in the house of God But of the duties more afterward NOw in the last place let vs come to the latter part of the education and life of our Sauiour Christ vnder the gouernment of Ioseph and Marie that is from the twelfe yeare to the thirtith In what part of holy Scripture is that recorded vnto vs It is briefly set downe in the two last verses of the same 2. ch of the Euangelist Luke that is to say in the 51. and 52. verses Question Rehearse the words as they follow in the text Which are they Answer 51 Then saith Saint Luke he went downe with them that is with Ioseph Marie and came to Nazareth and was subiect vnto them and his mother kept all those sayings in her heart 52 And Iesus increased in wisedome and stature and in fauour with God and men Explicatiō proofe This also is a very short but yet in the wisedome of God a sufficient and full description of the life of our Sauiour so farre as it is necessary for vs to know for the space of about 18. yeares if that which is set downe shal be duly weighed and considered of vs. For by that which is said here if it be laid to that which we haue seene already we may without any great or obscure difficultie conceiue rightly what manner of life he led that is to say a priuate and not as yet nor for all the time mentioned any publike estate and condition of life not a wealthy and delicious kinde of life but a poore and sober life not an idle or easie life but a diligent and painefull life Finally a life in subiection and obedience to his poore Parents and not the life of a Master of a family to haue commandement and gouernment ouer any Yea which is strange to speake of and were it not testified by the holy Scriptures incredible to be thought considering who he was he led the life of an apprentice or man of occupation as we may say working the Carpenters worke and not a Students life as was touched before Matth. ch 13. in the end and as it may be further obserued from the Euangelist Mark. ch 6. verses 2 3. And Iohn 7.15 And let vs further marke that still this is not without cause repeated that as our Sauiour grew in yeares so he grew both in bodily stature and also in all wisedome and grace vntill hee came to the full stature and perfection of both of the bodie according to a naturall course and proportion like to other men of wisedome and grace without measure infinitely aboue all other men Finally let vs well obserue that as the Euangelist doth plainely testifie so gratious was the whole conuersation and behauiour of our Sauiour that all men were drawne to a singular loue and liking of him to wit so many as had any grace and true discretion to perceiue the excellency of his rare wisedome and all other vertues The which were not excellent onely in appearance before men who are not seldome deceiued in their iudgement but also euen in the sight of God who in all things doth at all times iudge most true and righteous iudgement And therefore it is expresly testified by the Euangelist that our Sauiour increased in fauour with God as well as with men That is the fauour of God did shine forth more and more brightly in the most gratious effects and fruits thereof toward him in such sort that it did euidently appeare to all that had eyes to see that God did singularly loue and delight in him and that thereby also all might be effectually moued to haue him in like singular regard Such is the holy history of the most holy humble life of our blessed Sauiour in his priuate state and condition of life euen from his infancy euery way admirable to all that shall
specially from the hand of Iudas one of his choise Disciples as touching the externall chosing and calling and to whom he had shewed equall kindnes with the rest it could not but be grieuous and troublesome vnto him as that which beside other things inboldened all the rest of his aduersaries in their most malitious and dispitefull course against him IT followeth now that from the betraying of our blessed Sauiour we proceed to his apprehension and therein to his pinnioning or binding Question In what words of the Euangelist Matthew is that recorded Answer It followeth thus in the latter part of the 50. verse of the 26. chapter 50. Then came they and laid hands on Iesus and tooke him wherein the Euangelist Iohn is something more fâ—â—â— chap. 18.12 in these words Then saith he the band and the Captaine and the officers of the Iewes tooke Iesus and they bound him Thus then according to the manner of their comming forth against our Sauiour Christ so doe they deale with him as if he had bin some notorious male-factor But before this as the same Euangelist Iohn testifieth in the 15. verse of the same 18. chap 22.49.50 there arose a newe trouble very dangerous and vncomfortable yea troublesome and grieuous to our Sauiour Christ concerning the same his apprehension Question What doe the Euangelists write of this Answere The Euangelist Luke reporteth it thus Now when they which were about him sawe what would follow they said vnto him Lord shall wee smite with the sword And one of them smote a seruant of the high Priest and strake of his right eare ExplicatioÌ„ and proofe The Disciples did well in that they did aske our Sauiour whether they shall smite with the sworde But in that one among the rest doth forthwith not tarying to heare the answere of our Sauiour let driue at the partie mentioned euen with a downe right blowe as it might be to cleaue his head this was very rashly and very ill done of him The which fact in so much as the Euangelist Iohn doth more particularly report then any other of the Euangelists let vs heare his words Question Which are they Answere Then saith he Simon Peter hauing a sword drew it and smot the high Priests seruaÌ„t cut off his right eare And be addeth fuâ—ther that the seruants name was Malchus Explication and proofe In these wordes we see indeede that for the more full clearing of the historie the Euangelist nameth both the partie that rushed into this vnaduised and dangerous attempt and also the partie that was thus sodainely wounded and hurt How euill and dangerous this rash attempt of Peter was it may easily bee discerned not onely in respect of Peter himselfe but also in respect of our Sauiour Christ and all the other tenne Yea so as it will be euident from the due consideration of it that it was as we may say a straâ—ageme which the Diuel for his part had most subtilly contriued and that in Peter it was a fruite of his former drousines and neglect of prayer notwithstanding our Sauiour Christ had admonished him and the rest to watch and pray by reason that dangerous temptations were at hand For if our Sauiour Christ had not in his most excellent wisedome euen in that he was man and by his diuine power concurring therewithall presently espied and with admirable dexteritie preuented that mischiefe the Captaine of the Romanes and the officers of the Iewes might haue had great colour to haue accused coÌ„demned our Sauiour Christ as a seditious and rebellious person in gathering together vnto him a mutinous and rebellious companie to resist the authoritie of the ciuill Magistrate vnder whose gouernment they liued the which was not lawfull for them to doe And they might likewise haue indited and condemned all his Disciples vpon the same crime The which deuise of the Diuel if it had taken such effect we should not haue beene able so clearly to haue discerned the innocencie of our Sauiour Christ for the comfort of our faith And as for the Disciples of our Sauiour they should haue beene cut off from spreading the light of the Gospell of saluation ouer the world Yea and it is a wonder that presently the band of souldiers did not fall vpon them and slay them all in a rage This then the danger of Peters attempt was as great as great might be and very euill what faire pretences soeuer the Diuel might vpon the sudden suggest vnto him as that it was in the defence of his most worthy master and that he had promised him a little before that he would rather dye with him then forsake him c. Question Bâ—t how may we perceiue that it was grieuous and troublesom to the righteous and peaceable soule of our Sauiour Christ Answere This iâ— very cleare and euident by that earnest and sharpe reprofe which he giueth Peter therwithal both by the most graue weightie reasons which he vseth to the same end and also by his gratious act in the miraculous healing of the eare which was cut off It is very true All these considerations doe make it very cleare that our Sadid vtterly mislike this fact of Peter and that his whole soule was greatly grâ—eued for it To this end therefore let vs come to the reproofe which our Sauiour gaue to the reasons which he vsed and to the cure which he wrought Ques And first which were the wordes of reproofe Ans Iesus said vnto him Put vp thy sword into his place Mat 26.52 And according to the Euangelist Iohn chap 18 11. Then said Iesus to Peter put vp thy sword into the sheath ExplicatioÌ„ These indeede are wordes of earnest rebuke For in that our Sauiour commandeth Peter to put vp his sword hee condemneth the drawing of it to be vnlawfull But this will further appeare by the reasons which follow Question Which are they Answer In the first place we may well rehearse that which the Euangelist Iohn setteth downe in the verse before alledged which is this Shall I not drinke of the cup which my Father hath giuen me ExplicatioÌ„ This reason must needs euen at the first as it were pierce Peter to the heart so soone as he heareth that by his venturous rashnes he went about though at vnawares to frustrate or at the least to hinder the holy counsell and appointment of God In these wordes also let vs obserue to our comfort the perfect victorie of our Sauiour Christ ouer the most horrible temptation which he incountred withall a little before in the garden whereby he was prouoked to pray that he might not haue drunke of this cuppe if so it had beene possible But let vs hast forward with as much speede as conueniently we may Question What be the other reasons which our Sauiour vseth Answere They are those which the Euangelist Mathew recordeth in the 26. chap of his Gospel verses 52.53.34 And they be three in number Question
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
continually according as our Sauiour himselfe did earnestly preadmonish his Disciples that they should diligently premeditate of them though yet he had not then suffered these his most great and grieuous sufferings As wee reade Luke 9.44 Marke these words diligently saith our Sauiour for it shall come to passe that the Sonne of man shall bee deliuered into the hands of men c And chap. 18. verses 32.33 Hee shall be mocked and spitefully intreated and hee shall be spit vpon and scourged and put to death According also as wee may learne from the Apostle Peter in that hee telleth vs that the holy Prophets of ancient times made diligent inquirie after these thinges which are nowe reuealed vnto vs. Yea hee sayeth further that they are so worthie things and of so excellent effect c The Promise that he should thus suffer for vs. that the Angells desire to looke into them 1. Ep. chap. 1. verses 10 11 12. And the rather are wee to stirre vp our selues to the earnest and reuerend consideration of these things because we are naturally very dull and sluggish in the minding of them as we may perceiue not onely from the example of the Disciples of our Sauiour Christ euen now mentioned of whom it is written that they vnderstood not the speech of our Sauiour neither could perceiue it c. Luke 9.45 And againe chap. 18.34 but we may feele the same likewise in our owne selues and that also from the verie same cause That is to say euen because it is no gratefull argument vnto vs to thinke or heare much of afflictions Our soules are so taken vp and possessed with desire of ease and earthly pleasure that all thought or speech the other way is so vnwelcome vnto vs that we heare it with deafe eares and as if it were spoken vnto vs in a strange and vnknowne language Yea without the grace of God working mightily in our hearts we are for our owne disposition ready to condemne and reiect all doctrine of the crosse and sufferings of our Sauiour Christ as if it were meere foolishnes like as many other haue done as we reade 1. Cor. 1.18 c. For the preaching of the crosse is to them that perish foolishnes c. And verse 23. But we preach Christ crucified vnto the Iewes euen a stumbling blocke and vnto the Grecians foolishnes c. Hetherto of those obseruations which are necessary to be considered for the better and more full vnderstanding of those Articles of our saith which doe concerne the whole humiliation or abasement and sufferings of our Sauiour Christ LEâ— vs now in the next place come to the promise Question What promise haue wee that our Sauiour Christ humbled and debased himselfe and indured all those his sufferings for vs and to our benefite Answere The 53. chapter of the Prophet Isaiah is plentifull to this purpose and worthy in this respect that it should not onely stand written in the booke of God but also to be written and ingrauen in the heart of euery beleeuing christian by the finger of the holy Spirit of God Rehearse you therefore this excellent Scripture Question How reade you in the holy Prophet Answere 1 Who saith the holy Prophet will beleeue our report And to whom is the arme of the Lord reuealed 2 But he shall grow vp before him as a branch and as a roote out of a drie ground he hath neither forme nor beautie c. 4 Surely he hath borne our infirmities and carried our sorrowes yet we did iudge him as plagued and smitten of God and humbled 5 But he was wounded for our transgressions he was broken for our iniquities the chasticement of our peace was vpon him and with his stripes we are healed 6 All we like sheepe haue â—one astray we haue turned euery one to his own way and the Lord hath laid vpon him the iniquitie of vs all 7 He was oppressed and he was afflicted c. 11 He shall see of the trauell of his soule and shall be satisfied by his knowledge shall my righteous seruant iustifie many for he shall beare their iniquities 12 Therefore will I giue him a portion with the great and he shall diuide the spoile with the strong because he hath poured out his soule vnto death and hee was counted with the transgressors and hee did beare the sinne of many and praied for the trespassers Explication This indeede is an excellent Scripture to this purpose And like to this is the holy prophesie of Daniel chap. 9 versee 24 c. Seuenty weekes are determined vpon thy people and vâ—on thine holy Citie to finish the wickednes and to seale vp the sinnes and to reconcile the iniquitie and to bring in euerlasting righteousnes and to seale vp the vision and prophesie and to anoint the most holy c. And verse 26. And after threescore and two weekes shall the Messiah be slaine The Comfort of his suffferings more generally These and such like prophecies of the holy Prophets foretelling these things by the Spirit of God they doe include the promise of God with the reiteration and renewing thereof According to that of the Apostle Peter Acts 3.18 Those things which God had shewed before by the mouth of his Prophets that Christ should suffer hee hath thus fuâ—filled Thus much therefore briefly concerning the promise and the fulâ—iâ—ling thereof THe comforts are next to be considered of vs. But before we doe inquire of them first it is meete that we rightly vnderstand in what sense the sufferings of our Sauiour may be saide to be comfortable vnto vs. For without due consideration it may iustly seeme a most inhumane and barbarous thing to take any comfort and ioy in the trouble and affliction of any specially in very grieuous afflictions and miseries but most of all if the partie so pitifully afflicted be an innocent yea most worthy to be spared And so we reade it determined by the holy Ghost in that he reproueth the wicked yea noteâ—h them to be singularly wicked euen from hence in that they behold the distresses of their brethren and be nothing moued thereby to any commisseration as in the 12. verse of the prophesie of Obadiah Thou shouâ—dest not saith the holy Ghost by his holy Prophet haue beholden the day of thy brother in the day that he was made a stranger neither shouldest thou haue reioyced ouer the children of Iudah in the day of destruction c. Yea as it followeth Thou shouldest not haue once looked on their afflâ—ction in the day of their destruction Reade also Prouerbs chap. 4. verse 17. Bee not thou â—lad saith the Spirit of God when thine enemie falleth neither let thine heart reioyce when he stumbleth lest the Lord see it and it displease him and he turne his wrath from him to wiâ— against thee Whence obserue diligently that if we must not reioyce at the aduersitie of an enemie then much lâ—sse may wee reioyce or take comfort
leade true professours of the Gospel to execution But much rather are we most patiently to beare the fatherly roddes and corrections which it shall please God by his owne more immediate and holy hand to lay vpon vs at any time Expli Good reason indeede For insomuch as our Sauiour was whipped and disguised for our sinnes as a punishment from the wrath of God for satisfaction to his diuine iustice and he tooke it patiently much rather are we to be patient when we are iustly afflicted for our own sins seeing God doth in great mercie seeke to bring vs nearer vnto himselfe thereby But most of all ought we to be patient yea and thankefull to God if wee be counted worthy to be scourged for his sake and the Gospels as Paul reporteth of himselfe that he receiued of the Iewes fiue sondrie times fourtie stripes saue one and was beside that thrise beaten with rods 2. Cor 11.24.25 And as diuers other of the good seruants of God haue beene likewise dealt withall We may learne also from this disgrace cast vpon our Sauiour for our sins how odious and shamefull a thing sinne is in the sight of God and therefore that it is our dutie euen with godly shame to withdrawe our selues from it And namely from that aspiring mind that is in vs and in all mankind from the beginning whereby we haue all deserued to be in perpetuall reproch before God as Adam Eue were for a while Gen 3.22 and so should haue beene for euer had not our Sauiour by his induring of reproch both for them and vs taken it out of the way Moreouer we by the eye of faith beholding our Sauiour scourged for vs ought to acknowledge in our hearts with godly griefe for our sinnes that it is we that haue deserued all whipping cheare and that not for a time but in a perpetuall bridewell as it were euen in hell They say it is the manner of nourturing yong Princes by letting them see some such one whom they specially affect and loue to be corrected in their sight for the same or like falt wherein they haue offended whereby also the ingenuous yong Prince is moued to amend his falt as we may take that which is reported of good King Edward the sixt for an excellent example in this behalfe But in the case we now speake off we our selues onely are the offenders yea rebels and traitors against God the King of all Kings c. and yet behold this Kings onely Sonne the Sonne of God a strang thing to speake is whipped for the offences of vs most base persons Shall we not profit by this kind of teaching verily if we do not a thousand thousand times shall we be worthy to be punished in the most base and shamefull manner that may be not onely here on earth but also in hell torment for euer and euer Now shew further what our dutie ought to be in consideration that the wicked did beside their whipping of him most despitefully reproch him euen as wicked ones doe to this day Question What I say is our dutie to doe in this respect By how much the wicked doe more despise and reproch our Sauiour Answer by so much are we on the contarie side both to esteeme and also to speake the more honourably of him euen all the good that possibly we can as of the onely begotten Sonne of the most high full of all grace and truth the Lord of life and glorie c. ExplicatioÌ„ proofe It ought to be so indeed And accordingly by how much they are more eger and vnweariable in seeking to pull downe and deface the name and kingdome of Christ by so much ought all that belong to our Sauiour Christ to be the more zealous and constant in labouring to set vp and aduance the same Wherein no doubt the Lord God will be with his seruants to assist them and to take their parts against all the aduersaries of our Sauiour how many or how great soeuer they be Moreouer in that we heare from the testimony of the holy Euangelist that Pilate trembled so soone as his conscience was but a little touched with feare lest he had done iniury to the Sonne of God though he did not vnderstand the mysterie of his Person much more let vs who know him to be so indeed as he is acknowledged by the Father himselfe alwaies remember to feare before him though not with Pilates seruile feare but with a reuerende and godly feare that we doe by no meanes any thing against him but all that we can for him and to the honour of his most blessed name We are come to the answere of our Sauiour Christ to Pilate vpon his last examination Question What are the duties which we are to learne from thence Answer Our Sauiour doth most notably giue Pilate to vnderstand whence the authoriâ—ie of the Magistrate is and how it ought to be vsed namely so as Magistrates may approue themselues and all their courses in a good conscience before God the supreme King and onely souereigne Iudge of all Whence also all other whosoeuer haue any power ouer other whether ecclesiastical or domestical as wel as the ciuil Magistrate ought to learne that it is their dutie carefully to take heede that they neuer abuse their authoritie to any tyrannicall or vniust oppressing and grieuing of the least of those that be vnder them Moreouer all priuate persons ought to learne from the same answer that it is their dutie to take great heede and to haue very conscionable regard that they doe neuer abuse the sacred seate of iustice by their presenting before it any false accusation whatsoeuer Finally this special lesson we are to learne from the example of our Sauiour in giuing answer that albeit by occasion of the abuse which any shal vndutifully offer the Magistrate by false suggestion or slanderouâ— accusation wee shall be ill dealt withal at the Magistrates hand yet that we must keepe our selues within the bounds of good dutie toward the Magistrate himselfe and by no meanes seeke to disgrace his authoritie and the dignitie of his office which is of God Explication and proofe Touching the first of these points the words giuen and from aboue contained in the answere of our Sauiour doe plainely import For if all power and authority be the gift of God tâ—en it is most meet that it should be ordered and disposed according to the will of the Giuer lest otherwise he should be prouoked to take away thaâ— power which he had before giuen And seeing the chiefe and most souereigne Magistrate or King here vpon earth dâ—th stand thus bound vnto God iâ— fo loweth by good and current reason that all inferiour power and authoritie should likewise submit it selfe to the will of God Touching the great sinne of those â—ho feare not to abuse the seat of iustice and the authoritie of the Magâ—strate by vnâ—ust and vntrue informations our Sauiour Christ in this
euidently performed therein Herein therefore as was said our Sauiour Christ is very earnest reprehensiuely interrogatiuely to affirme assure the truth of these things as being most meete and necessary that they should come to passe euen as they fell out because God had so decreed spoken For this is the manner of the Spirit of God by such a kind of asking the question to affirme a thing more earnestly to the awaking of the dul affection of man then by a simple categorical proposition as the Logicians spake Let vs therefore learne this wisedome from the instruction of our Sauiour that we for our parts do confirme and establish our faith from that which is a stumbling blocke euen to this day vnto all vnbeleeuing Iewes and foolishnes to all vnbeleeuing Gentiles to wit his sufferings death vpon the crosse And let vs wel consider this point of our Sauiours speech that so it ought to be not only that the scriptures might be fulfilled but also because it standeth with al holy reasoÌ„ that it must be so For how could it be that maÌ„ hauing sinned against God so deserued death shuld possibly haue his sins forgiueÌ„ be deliueâ—ed froÌ„ Gods wrath vnles by man the iustice of God were satisfied which could not be vnles such a maÌ„ shuld die as were worthy to work so great a work To this so excellent a purpose let vs furthermore according to the third branch of the reply of our Sauiour diligently acquaint our selues with that which is written of him from point to point through out all the Scriptures of the old Testament euen from the beginning of Genesis the first booke of the Prophet Moses to the end of Malachie the last of the Prophets For this as the Euangelist Luke testifieth did our Sauiour to the end hee might establish the doubtfull and staggering hearts of these two of his Disciples And not without cause seeing the holy Scriptures are giuen of God to be the ordinary outward stay and foundation of the faith of his Church One would haue thought that the word of our Sauiour by his liuely voyce might haue beene of it selfe absolutely sufficient seeing he was not onely the most faithfull witnesse of the truth but euen the truth it selfe But behold he thus farre honoureth the holy Scriptures of God that he maketh them the canon and rule and determiner of the truth He interpreteth the Scriptures indeede for as the godly Eunuch saith to Philip who asked him if he vnderstood what he read How should I vnderstand vnlesse I had a guide neuerthelesse it is plaine that he maketh the holy Scriptures themselues the ground of all that he saide vnto them Wherefore seeing our Sauiour himselfe did so how shall any that commeth in the name of a Minister of Christ and his Gospel dare presume to take any other course then his Master and Lord hath taken before him as being the onely lawfull course for the grounding and establishing of faith Verily it is the duty of a seruant to treade in his Masters steps for the ordering of all such things as he hath as it were in his owne steâ—d made him ruler of and wherein he hath of purpose giuen him an example how he should follow him But touching our present indeuour it may be said for the staying of it that though Saint Luke testifieth thus much that our Sauiour interpreted out of all the holy scriptures those things which were written of him concerning both his humiliation and also his exaltation yet he doth not rehearse the interpretation which our Sauiour gaue nay nor so much as the texts of scripture themselues How then should we know how to doe it Or why should wee thinke it to be necessary to stand vpon the rehearsall of them We answer that the Euangelist omitteth them in this place for breuities sake as was saide before insomuch as hee hath already alledged them from point to point in the course of the Gospel which he hath diligently set downe vnto vs. Wee may and ought therfore froÌ„ thence from the writings of the other Euangelists and of the Apostles to take our light and direction And though we cannot doe it so excellently and exactly as our Sauiour himselfe did yet it is our dutie to indeuour to doe it by the helpe of his grace so well as we can The order which we will follow herein shall be no other then the order of the bookes of the holy scriptures themselues The which also it is most likely was the order that our Sauiour Christ himselfe obserued beginning at Moses as the Euangelist Luke telleth vs. Like as saint Stephen though vpon a contrary occasion doth orderly prosecute and collect the principall heads of the holy story beginning at Genesis and proceeding so far forth as hee could be suffered both to proue himselfe to be a witnes of the truth in testifying of Christ and also to conuince the wicked Iewes to be resisters of the truth of God in opposing themselues against Christ To whom as he concludeth all the Prophets gaue witnes Act. 7.1 c. and verse 52. saying Which of the Prophets haue not your Fathers persecuted and they haue slaine them which shewed before of the comming of that lust one of whom ye are now the betrayers and murtherers c. Genesis First therefore to begin at Genesis the first booke of Moses we haue euen shortly after the fall of Adam and Eue together with the pronouncing of the curse vpon them for their sin the promise also of mercy and saluation through Christ that should come both for them and for all their posterity whosoeuer should repent of their sinnes and beleeue in him So we reade Gen. 3. verse 15. in these words He shall breake thine head that is the seede of the woman shall breake the serpents head to wit the power of the diuell who is the common aduersary of mankinde Now that he should vanquish the Diuell by sufferings and therein by satisfying the wrath of God bent against mans sinne c. the Lord himselfe gaue Adam to vnderstand in that immediately vpon this promise he gaue him also his ordinances of sacrificing to figure and assure the same vnto him and his posterity as it followeth ch 4. verses 3.4 For both Abel and Caine as they had learned of their father Adam did offer sacrifices Caine of the fruit of the grounds and Abel of his sheepe And this Abel did by faith as the Apostle declareth yea euen by faith looking to Christ Heb. 11.4 By the which faith also he was accounted righteous before God as our Sauiour himselfe giueth to vnderstand Mat. 23.35 By faith Noah built the Arke a type and figure of our baptisme into the name of Christ by the washing of whose blood we are saued 1. Pet. 3.21 By the which faith also he offered sacrifice looking to Christ the Messiah to come wherein God was pleased Gen. 8.20 For this faith in Christ all
them a blessed estate after this life like to the holy Angels verse 7 And finally that in due time the Lord would send our Sauiour Christ to his Church in mans nature of whom he speaketh vnder the name of a branch I will bring forth saith he the Branch my seruant v 8. Likewise in the 4. ch the Prophet declareth that the same Angel Iesus Christ the Son of God sheweth him in an other vision the prosperous successe of Zerubbabel the prince of the people a figure and type of Christ in building the materiall Temple of Ierusalem after their returne out of Babilon notwithstanding all the contrary indeuours of their malignant malicious aduersaries And therwithall figureth out the euerlasting fauour of God toward his church through Ch and the spirituall gifts graces which he minded to bestow vpon it continually like as the oliue branches which the Prophet saw nourished the lampes of the golden candlesticke to burne and giue light without ceasing For this is fulfilled onely in by our Saui Chr from whose light we haue all our light and of whose fulnes alone we receiue grace for grace as the EuaÌ„gelist Iohn affirmeth ch 1.16 In the 6. ch vers 12.13 the Prophet sheweth that vnder the type of Iehoshua the high Prist who was a figure of the maÌ„ whose name should be Natzrath that is a branch or sprout he was informed againe of the coÌ„ming of our Sa Ch the Sonne of God in the natue of man and of the vniting of the whole Church together in one by him This was fulfilled in that hee being brought vp in Nazareth did therof patronimically as we may say from the place of his education take a kind of Sirname to be called a Nazaritane in that from thence he proceeded to preach the Gospell of saluation c. as hath bin declared before In the latter end of the 8 ch he prophesieth of the calling of the Gentiles to be one Church vnited with the Iewes by the preaching of the Gospell mentioned euen now In the 9. ch verse 9. he prophesieth of the princely comming of our Sauiour to Ierusalem to reforme the abuse of the Temple thereby to declare his souereigne authoritie ouer his Church the which was fulfilled as the Euangelists doe all of them testifie with great power and glory though not after a worldly pompous manner Mat 21.1.2 3. c. 16. Mark 11.1 c. 12. Luke 19.29 c. 40. Iohn 12. verse 12 c. 16. In the 10. ch he prophesieth of the mightie preuailing of the kingdome of our Sauiour Ch that should be by the Preaching of the Apostles v. 6.7 c. In the 11. ch he prophesieth of the most intollerable ingratitude of the Iewes argued by their buying and selling of our Sauiour at so vile a price as Iudas the traitor sold him and as the chiefe Priestes and the other Rulers of the Iewes bought him verses 12.13 fulfilled Mat 27.3.4 5. c. 10. In the 12. ch he prophesieth of their crucifying and piercing of him on the crosse with the speare verse 10. fulfilled Iohn 19.34.37 But yet so as therwithall he prophesieth also of the true repentance of the faithfull in that they with godly sorrowe for their sinnes should looke vp to him whom they had pierced And in the beginning of the 13. chap he prophesieth of other fruites of the comming of our Sauiour both to Iew and Gentile whosoeuer should truly beleeue in Christ and repent of their sins namely that they should haue remission of sinnes through that fountaine of blood and water which issued from the hands feete and sides yea from both the body and heart of our most blessed propitiatorie and peace-making Sauiour Moreouer that our Sauiour Christ as he had prophesied in the former chap should cut off and rid his Church of false Teachers and restore a sinceare and faithfull ministerie vnto his Church the which he would blesse to the seperating of those that be his from the rest so as he of his free grace professing and declaring himselfe to take them for his people they should likewise by faâ—â— professe and acknowledge themselues to take him for the Lord their God Finally in the last chapter Zechariah The proofe of his resurrection by his fourth appearance prophesying of the destruction of the Iewes by the Romans because of their rebelion against our Sauiour Christ he doth therwithall comfort the remnant of the faithful among the Iewes and all beleeuing Gentiles that God would haue a most merciful regard of theÌ„ as the allegorical descriptioÌ„s of the holy Prophet doe notably giue the vnderstanding Reader easily to conceiue Malachie Malachie the last of the Prophetes of the olde Testament foretelleth the coÌ„ming of our Sauiour into the Temple as being the very true Lord of it and that most holy Angell of the covenant of God who had in the person of an Angell and in the likenes of man so often represented himselfe to his seruants the Patriarkes Princes and Prophets from time to time The manner and end and effect of his comming in the very true nature of man he likewise foresheweth chap 3.1.2.3.4 And also of the comming of Iohn the Baptist immediately before him chap 4. verses 5 6. Like as the Prophet Isaiah had prophesied many yeares before this chap 40.3.4 The which was fulfilled by the testimonies of the holy Euangelist Mat 4. verse 3. Marke chap 1. verses 1.2.3 c. Luke chap 3. verses 3.4.5.6 And by the testimonie of Iohn the Baptist himselfe as the Euangelist Iohn witnesseth chap 1.23 And our Sauiour Christ Mat 17.9.10.11.12.13 Thus then we may plentifully perceiue yea though we haue not called to minde all that Moses and the rest of the holy Prophets haue written of our Sauiour Christ that our Sauiour might as he did very iustly reproue his Disciples for that they had made no better vse of their reading and hearing of the holy Scriptures read and interpreted vnto them yea if it had beene for no more then their neglect of his owne most sacred and diligent preaching vnto them Whereby doubtles if they had well attended and marked they might haue beene aboundantly relieued and furnished against euery scruple and doubt which caused them to call into question whether hee were the true Messiah or no and namely against that offence or scandale which arose from his sufferings and death For as it appeareth plainly by that which hath beene rehearsed Moses and the rest of the Prophets aime at these two points first to foretell the sufferings of our Sauiour and then the glory which was to followe the same yea euen his sufferings vnto the death and after that his resurrection and ascension c. And thenceforth also the calling of the Gentiles his princly gouernment ouer his whole Church and whatsoeuer else belongeth to the glorifying of the name of God through the same our blessed Lord and Sauiour to whom be all praise and glory
they sought as we may well thinke they did sometimes to poison the seruants of God whom they did deadly hate And thus the Lord would honor the ministery of the Gospel in the hand of his seruants no lesse then he did in the ministerie of Moses in giuing him a powerful remedy against the stinging of serpents for the healing of his people in the desert Finally for the gift of healing sicknesses bestowed on the Apostles we haue seene some instances and proofes before Act. 3.6.7.8 ch 5.15.16 and also ch 19.11.12 And we may see it further confirmed ch 9.32.33.34 where Peter healeth Aeneas who was sicke of the palsie had kept his bed 8. years Yea more then this he raised Dorcas froÌ„ death to life as it followeth in the same ch And ch 8.7 Phillip the Euangelist besides that he cast out Diuels out of those that were possessed he did also heale many that were takeÌ„ with Palsies other kinds of lamenes And ch 14 3. Paul and Barnabas wrought great signes and wonders at Iconium And v. 8.9.10 Paul healed a creeple at Lystra And ch 28.7.8.9 the same Apostle praying and laying his hands on the father of Publius who lay sicke of a feuer and of the bloody flixe he healed him and many other in the same Iland of sundrie diseases The same graces which were chiefly and more immediately bestowed on the Apostles they were by their ministerie and at their praier and by imposition of their â—andes bestowed likewise on many other as it pleased God to dispose and dispence the same according to the promise of our Sauiour extant in our text of the Euangelist Marke And as may furthermore be euident from that we read Act 8. verse 14.15.17 18. For at the praier of Peter and Iohn and by the laying on of their hands many of Samaria receiued the extraordinarie gifts of the holy Ghost And ch 10.44.46 at the preaching of Peter the holy Gâ—ost fell on all them that heard the word so that they spake with tongues and magnified God Read also ch 11.15.16 As I began to speake saith Peter the holy Ghost fel on them euen as vpon vs at the beginning Then I remembred the word of the Lord how he said Iohn baptized with water but ye shal be baptized with the holy Ghost And ch 19 6. Paul laid his hands on diuerse at Ephesus to the number of about twelue and the holy Ghost came on them and they spake languages and prophecied We read also that this gift of speaking languages together with sundry other abounded in the church of Corinth 1. Ep. ch 12. 13. and 14. But from that which the holy Ghost writeth we may perceiue that as was said in the beginning of this treatie that these gifts were not coÌ„mon to all but giuen to a few in comparison of the rest and therefore that it was a more particular or special effect of the apostolical ministerie then the gift of faith to saluation is For so saith the Apostle To one is giuen one gift and to another a diuerse gift c. ch 12.8 c. ver 30. Are all doers of miracles haue all the gifts of healing doe all speake with tongues c. And as they were giuen to few in comparison of the rest so also the gifts of working miracles were giuen to continue for a short season in comparison of the time since their ceasing that is no longer then the Lord sawe it meete for the confirmation of the truth of his Gospell Yea so short was the season that it well neare ceased when the Apostles deceased and they that had receiued those gifts by the imposition of their handes And therevpon doth the Apostle to the Hebrewes euen at that time when he wrot reasoÌ„ for the authoritie of the Gospel froÌ„ the signes already wrought and not so much from any present signes or any which were after that to be wrought For so he writeth chap 2. verse 3.4 How shall wee escape if wee neglect so great saluation which at the first began to be preached by the Lord afterward was confirmed vnto vs by them that heard him God bearing witnesse therevnto both with signes and wonders and with diuerse miracles and giftes of the holy Ghost according to his owne will Nay since those times God hath giuen vs warning rather to take heede lest we should be drawne away from the truth by false signes and wonders of Antichrist and of false Prophets then to looke for any further confirmation then we had already from our Sauiour Christ himselfe and his holy Apostles Mat 24.4 5 11 23 24 25 16. Iohn 5 43. 2. Thes 2 1 2 3 9 10 11. Thus much therefore concerning the more particular effects of the Apostolicall ministerie according to the promise of our Sauiour Christ in this part of his speech recorded by our Euangelist Saint Marke Now let vs returne againe to Saint Matthew and from him consider of those wordes of our Sauiour which we may well account the last branch and conclusion of this his whole speech containing a generall promise of his presence with all his faithfull ministers whether Apostles and other extraordinarie ones for that time or any in a more ordinarie course and calling according to his appointment by them euen to the end of the world For so it is of it selfe plaine that our Sauiour is to be vnderstood insomuch as the Apostles and the rest of the holy ministers of the Gospell who were in those dayes continued but a few yeares in comparison of the durance of the world since their time And therefore the promise must of necessitie be extended to all his faithfull ministers in all ages whosoeuer were since their times to succeed them euen so long as the world should last But here are two things to be diligently inquired into of vs. First who those ministers of the Gospel are which our Sauiour would haue vs to account successors to his holy Apostles so long as the world endureth Secondly what manner of presence that is which our Sauiour haâ—h promised both to the one and also to the other First therefore Question Who are to bee accounted true successors of the Apostles in the ministerie of the Gâ—spell Answer All such as after triall of their fitnesse to minister haue at any time a lawfull calling and doe faithfully and diligently preach the Gospell of Christ teaching the people of Christ â—uer whom they haue charge to obserue the Apostles doctrine euen all things whatsoeuer our Sauiour Christ commanded them and nothâ—ng elâ—e besides they are the true successors of the Apostles ExplicatioÌ„ and proofe All such indeede must needes be accounted faithfull ministers of our Sauiour Câ—rist and true successors of his holy Apostles For by such notes and chiefly by their doctrine our Sauiour would haue them tried and discerned as we may perceiue by that wee read for the description and reproofe of the contâ—ary false Apostles and teachers Mark
7 15. c. and Gal 1 8 9 10 And Colos â— 6 7 8 9 and verses 18 19. And 1 Tim 4 1 2 3. And 2. Peter chap 2 1. And the Apostâ—e Iohn 1. Ep 4 1 2.3 Yea further the Apostle Paul writing by the spirit of Christ will haue them tried by the simple and sinceare manner of preaching without the inticing speech of mans wisedome and without affectation of glory c. 2. Cor. 11 2 3 4 and verse 12 14 15. Read also 1 Ep chap. 2 1 â— 3.4 c. For such as affect such vaine-glorious and curious courses not contenting themselues with the simplicitie of the Gospell they are in the high way to the corrupting of doctrine and to waxe false Apostles in short time as the same holy Apostle giueth plainely to vnderstand Thus then the triall of the true ministers of our Sauiour Christ and of the lawfull successors of the holy Apostles euen so long as the world lasteth it is by the truth and sinceritie of their doctrine especially Yea so as if this bee found in them they are to be accounted good and faithful ministers of Christ though it may be that in coÌ„fused or disordered times there may easily be some defect in their outward ordination and calling Now touching the second point Qu. What maner of presence is that which our Sauiour hath promised to his faithfull ministers both Apostles and others such as haue beene described euen to the end of the world Answere It is the diuine presence of his holy spirit to giue such mightie effects vnto their ministerie as haue already bin declared euen to the saluation of all beleeuers to the condemnation of all infidells and rebells to the end of the world as our Sauiour himselfe hath already determined ExplicatioÌ„ proofe That it is the diuine presence of his holy spirit which our Sauiour promiseth to the faithfull ministers of his Gospell to the worlds end and no bodily presence it is most certaine from his owne wordes which he hath spoken before saying The poore yee shall alwaies haue with yee but ye shall not haue me alwaies To wit so as yee haue the poore that is visibly and bodily among yee Mat 26 11. And therefore they are altogether deceiued who by a wrong interpretation of these or the like words doe dote of a bodily presence of our Sauiour either in or without the Sacrament of his Supper c. Of the which more afterward Furthermore that is most true which is answered that our Sauiour is not idly present when he doth as it were walke in the middest of the candlesticks that is in the middest of his church as the spirit of our Sauiour himselfe speaketh Reuel 2.1 but he is present either with his gracious assistance to comfort and incourage his ministers so farre forth as they indeuour performe a faithfull seruice or else to reproue and chastice such as walke not faithfully before him as these Epistles shew which he directed to the seuen churches in Asia as we read in the 2 and 3. chap of that booke of the Reuelation This most gracious promise of our Sauiours presence and assistance ought to be a singular incouragement to all that be faithful in their ministerie before him to put them in good hope of good successe yea euen in the middest of all contrary feares and temptations and notwithstanding all contrary resistances by the diuel his instruments For if the Lord be with vs and on our side who can be against vs Rom 8.31 Ps 24.1.2 c. The Lord being with Ioseph al things prospered in his hand Gen 39.3 likewise the 2. of Sam 5.10 Dauid prospered and grew because the Lord God of Hosts was with him This was the incouragement which God gaue to Iaakob Gen 28.15 and which he gaue to Iosua as we read ch 1.5 As I was with Moses so will I be with thee I will not leaue thee nor forsake thee Be strong and of a good courage c. From whence also the holy Apostle giueâ—h encouragemeÌ„t generally to euery one that walketh in the waies of God euen because the Lord hath said I will not leaue thee nor forsake thee So that as the Apostle assureth vs we may boldly say The Lord is my helper neither wil I feare what man can doe vnto me Heb 13.5.6 This was the incouragement which the Angel gaue to Gedion The Lord is with thee saith he thou valiant man To whom when Gedion answered Ah my Lord if the Lord be with vs why then is all this come vpon vs and where be all his miracles which our fathers told vs of and saide Did not the Lord bring vs out of Egipt But now the Lord hath forsaken vs and deliuered vs into the hand of the Midianits c. The Lord said vnto him I will be with thee and thou shalt simite the Midianites as one man Iudges ch 6 12 16. And thus the Angell comforted and encouraged the Virgin Mary saying the Lord is with thee Luk 1.2.8 Thus Dauid comforted and encouraged himselfe Ps 16 8 The Lord is at my right hand therfore I shal not slide And Ps 23 1. The Lord is my shepheard I shal not want c. I will feare no euill for thou art with me thy rod and thy staffe they comfort me And Psal 118 6.7 The Lord is with me therefore I will not feare what man can doe vnto me The Lord is with me among them that helpe me therefore I shall see my desire vpon my enemies This comfort the Apostle Paul professeth that hee found in the time of his triall 2. Tim 4 16 17. At my first answering saith he no man assisted me but all forsooke me The proofe of his resurrection by his ninth appearance I pray God it may not be laid to their charge Notwithstanding the Lord assisted me and strengthened me c. And the Lord will deliuer me from euery euill worke and he will preserue me to his heauenly kingdome Read also Act 18.9.10 The Lord said to Paul by a vision by night Feare not but speake and hold not thy peace For I am with thee and no man shall lay hands on thee to hurt thee Thus euery good and faithfull seruant of God is to comfort and incourage himselfe from this most assured promise of our Sauiour Christ I am with you to the end of the world No Sermon no prayer no reproofe no instruction no exhortation no part of ministerie shall be in vaine but shall haue a mightie effect from the Lord in the end both to the saluation of the elect and also to the condemnation of all infidells and rebells whosoeuer resist the blessed Gospell of our glorious Lord Iesus Christ This therefore should most seriously admonish all that feare God both ministers of the word and others that insomuch as our Sauiour Christ though he be bodily absent yet is spiritually present in all assemblies of his people that we all
a sleepe in Christ are perished The Apostle speaketh in way of supposition but in truth it is not so seeing it is most certaine as hee declareth that our Sauiour is risen againe And therefore there is not onely an assured ground of the resurrection of the body heereafter but also of the present felicitie of the Saints departed euen from the very time of their bodily death Neuerthelesse to them which doe not beleeue that our Sauiour is risen it is all one as if hee were not risen at all saue that they must one day yea doe alreadie begin to feele the punishment of their infidelitie concerning this article as one the chiefe among the rest VVofull therefore is the state of the vnbeleeuing Iewes to this day whosoeuer of them imbrace the wicked fable of their vnbeleeuing and blasphemous auncestors Beliefe in God the Son who ascended vp into heauen of whom wee reade Matthew The ground of the article 28.12.13.14.15 who as much as lay in them smothered the light of his resurrection and led many into this damnable heresie of denying the same Miserable also was the condition of Hymeneus and Philetus of whom wee reade 2. Timothy 2.17.18 who like enough from this euill ground of doubting of the resurrection of our Sauiour or at the least not considering the right vse and end of his resurrection denied the resurrection to come saying that it is past already Likewise miserable were the Corinthian heretikes who denied that our Sauiour rose againe they imbracing as it is very like that wicked and blasphemous fable of the Iewes Onely Cerinthus acknowledgeth this Epiph. lib. 1. Tom. 2. cap. 28. more then those Iewes that our Sauiour shall rise againe at the last day and so addeth one grosse error to another Moreouer the fable of the Gnostici is to be condemned of vs in that they would haue vs beleeue that our Sauiour was not onely by the space of forty dayes after his resurrection heere on earth but euen whole 18. moneths that is a yeere and halfe which must needes falsifie the holy storie touching the time of the ascension of our Sauiour and also of the sending of the holie Ghost vpon the Apostles and of the beginning of their preaching and therfore is in no wise to be indured of vs but earnestly reiected as a most erroneous computation But what shal we say of the family of H.N. their most false Prophet H N. himselfe all their diuelish leaders and guides most hereticall aboue all other who in the light of the Gospell and after the most lightsome discouerie of all former heresies do yet renue the same againe and that also in the most fantasticall and absurd course that may be peruerting all things according to their feeble and braine-sicke allegories both conception birth life sufferings and resurrection of our Sauiour Christ as if there were no historicall truth at all to be greatly regarded in any of these excellent articles of our Christian faith But blessed be the Lord our GOD and our Lord Iesus Christ to be blessed for euer who by his faithfull seruant and true Minister of his Gospell M. Knewstub hath so vnmasked and confuted this notorious and monstrous heretike H. N. that none can be deceiued by his delusions henceforth but they that are willing to be seduced For whose blessed labours as wee haue great cause to blesse and praise God in Christ Iesus so let vs intreate the same our God and most gratious and heauenly Father that by his and all other good meanes and helpes both of writing and preaching the which hee of his infinite mercie hath vouchsafed vs euery one of vs that are the Schollers of our Sauiour Christ may learne to be sound in the faith and so continue to the end to the glory of the same our good God and of our Sauiour Iesus Christ and to our owne euerlasting saluation through the grace of the holy Ghost guiding and confirming vs all in the whole truth of the Gospell Amen Thus much concerning the first degree of the exaltation of our Sauiour Christ Beliefe in God the Sonne who ascended vp into Heauen Question NOw let vs proceede to the next degree Which is that How followeth it in the articles of our beliefe Answer Question He ascended vp into heauen What ground of holy Scripture haue you for the ground and warrant of this article Answer The Euangelist Marke recordeth it briefly in these words chap. 10 ver 19. So after the Lord had spoken vnto them he was receiued into heauen The Euangelist Luke is somewhat more large chapter 24.51.52.53 after this manner 51. And it came to passe saith he that as he blessed them he departed from them that is Luke 24. he remoued himselfe some distance from them and was carried vp into heauen 52. And they that is his Apostles worshipped him and returned to Ierusalem with great ioy 53. And they were continually in the Temple praising and landing God Amen But in the first chap. of the Acts the Apostles verses 9.10 11. hee is yet more large then thus saying Acts. 1. 9. And when he had spoken these things while they beheld he was taken vp for a cloud tooke him vp out of their sight 10. And while they looked stedfastly toward heauen as he went behold two men stoode by them in white apparell 11. Who also said Ye men of Galile why stand ye looking vp into heauen This Iesus which is taken vp from ye into heauen shall so come as ye haue seene him goe into heauen In these places we haue in deede the historicall record of this article of our faith Explication as it was fulfilled by our Sauiour in the time and season thereof not onlie according to the former and more ancient prophesies Psal 68.18 compared with Eph. 4.7.8 And Psal 110.1 compared with Matth. 22.41 c. insomuch as the sitting of our Sauiour at the right hand of God there prophesied of includeth the ascension And Dan. 7.13.14 where the ascension and sitting at the right hand of God are ioyntlie fore-told But not onely thus was this fulfilled but also by the more late predictions of our Sauiour himselfe at sundrie times before his death as Iohn 3 12.13 more darkly to Nicodemus And to the Iewes more commonly chap. 6.62 And chap. 7.33.34 And chap. 8.21 And to his Disciples more priuately and apart in most sweete and comfortable manner though for the present they did not so conceiue of his speech chap 14.2.3.4.5 And verse 28.29 And chap 16.4.5 16.17 c. But most plainely to Marie Magdalen after his resurrection chap 20.17.18 Iesus as the Euangelist writeth sayeth vnto her Touch me not for I am not yet ascended to my Father but goe to my bretheren and say vnto them I ascend vnto my Father and your Father and to my God and your God And Marie Magdalen as Saint Iohn writeth further Came and shewed the Disciples that shee had seene
declarations of Gods iudgements against sin point forward still vnto this last final iudgement specially that vniuersal iudgement vpon the whole world in the daies of Noah for the generality of it and that other of the burning of Sodome and Gomorrha and the other Cities about them in respect of that kinde of visitation which shal be vpon the whole world at that day when as our Sauiour himselfe saith it shall be with the world like as it was in those daies we may well obserue to this end that when mention is made of the eternal confusion of the wicked of the euerlasting felicity of the godly there is a respect vnto this last iudgemeÌ„t As for example Ps 9.6 7 8 O enemy destructions are come to a perpetuall end But the Lord shall sit for euer he hath prepared his throne for iudgement For he shall iudge the world in righteousnes and shall iudge the people with equity And ver 17. The wicked shal turne into hel and all Nations that forget God And Ps 17.15 But I shal behold thy face in righteousnes when I awake to wit at the resurrectioÌ„ I shal be satisfied with thine image And Ps 49.14 The righteous shal haue dominion ouer theÌ„ in the morning that is in the most comfortable day of the resurrection of the iust whenas hel shal consume the beauty of the wicked fro his house that is from the graue Trem Iun. And ver 15. But God wil deliuer my soule from the power of the graue for he wil receiue me to wit into his heauenly kingdom Selah Read also Psal 125.1 c. to the end And Prou. 10.30 The righteous shall neuer be remoued And Ec. 8.12 13. Though a sinner doe euil a hundred times c. yet it shal not goe wel with the wicked And Isai 33.14 God is compared to burning fire yea to euerlasting burnings according to that wee reade Deut. 4.24 But yet more plainely doe the Scriptures following point vs to the last iudgement to the end of the world and thenceforth the state of the godly wicked for euer Psa 1â—2 25 26 2â— O my God saith the Prophet thou hast aforetime laid the foundations of the Earth and the heauens are the workes of thine hands They shall perish but thou shalt indure euen they shall waxe olde as doth a garment as a vesture thou shalt change them and they shall be changed â—ut thou art the same and thy yeares shall not faile The children of thy seruents shall continue and their seede shall stand fast in thy sight And Psal 145 1. O my God and King I will extoll thee and blesse thy name for euer and euer And verse 21. My mouth shall speake the praise of the Lord and all flesh shall blesse his name for euer and euer And contrariwise touching the wicked Eccles 11 9. Reioyce O young man in thy youth saith King Salomon shewing the vanitie of all youthfull plâ—â—sure not ordered in the feare of God but know for all these things God will bring thee to iudgement And chap. 12.14 God will bring euery worke vnto iudgement with euery secret thing whether it be good or euill And ioyntly both of the wicked and godly Isai 66.14 15 16. The hand of the Lord shall be knowne among his seruants and his indignation against his enemies For behold the Lord will come with fire and his chariots like a whirlewinde that hee may recompenâ—e his anger with wrath and his indignation with the flame of fire For the Lord will iudge with fire and with his sword all flesh and the slaine of the Lord shall be manie And verse 24. The worme of the transgressours shall not die neither shall their fire be quenched and they shall be an abhorring to all flesh saith the Lord by his holy Prophet Likewise Daniel chap. 12. verse 2. Many of them that sleepe in the earth an vncertaine or indefinite number put for that which is infinite or innumerable shall awake saith the Angell of the Lord to Daniel some to euerlasting life and some to shame and perpetuall contempt Finally Malachie the last of the Prophets Behold saith the Lord by him the day commeth that shall burne as an ouen and all the prowd yea and all that doe wickedly shal be stubble and the day that commeth shal burne them vp saith the Lord of Hostes and shall leaue them neither roote nor branch But vnto you that feare my name shall the Sonne of righteousnesse arise and health shall bee vnder his winges Thus the last iudgement is not obscurely pointed at though as it were a farre off in the olde Testament But in the new Testament it is most cleare and plaine and it is also more plentifully repeated First by our Sauiour Matthew chap. 8. verses 11 12. I say vnto you that many shal come from the East and West and shall sit downe with Abraham and Isaak and Iacob in the kingdome of heauen And the children of the kingdome shall be cast out into vtter darkenesse there shall be weeping and gnashing of teeth Compared with Luke chapter 13. verses 24 c. 29 30. And againe Matthew 10. verses 14 15. Whosoeuer will not receiue you nor heare your words when ye depart out of that house or that Citie shake off the dust of your feete Truly I say vnto you it shall be easier for them of the land of Sodome and Gomorrha in the day of iudgement then for that Citie And chapter 12.32 and verses 41 42. And chapter 13.36 c. 43. Likewise verses 47 48 4â— 50. And chapter 16. verses 27. The Sonne of man shall come in the glory of his Father with his Angels and then shall hee giue to euery one according to his deedes Moreouer chapter 19. verses 27 28 29. and chapter 22.13 14. And chapter 24 a great part of the chapter And chapter 25. the whole And chapter 26. verse 64. Reade also Iohn 5. verses 28 29. And chap. 14.1 2. And chapter 16. 16 c. 23. Thus our Sauiour Christ is plentifull in the repetition of this Article And so are his holy Apostles Acts 3.19 20 21. and chap. 10.42 rehearsed before And chap. 17.31 And Rom. 2.5 6 c. 16. and chap. 14.9 10 11 12. And 1. Cor. 1.7 8. and chap. 4. verse 5. and chap. 15.24 25 26 27 28. and verses 51 52 c. And 2. Cor. 5.10 Philip. 3.20 21. 1. Thes 1.10 And chap. 5.1 2 3. And 2 Thes 1.5 6 7 8 9 10. and cha 2.1 2 c. And 2. Tim. 1.18 And chap. 4 1. Heb. 9 27 28. And chap. 10.25 26 27 c. Iames 2.13 and chap. 4.12 And 1. Pet. 4.5 And chap. 5.4 And 2. Pet. chap. 3. verses 3 4 5 c. Reuel chap 20.11 12 13 c and chap. 21. and chap. 22. Finally Acts 1 10 11. Two Angels doe immediately vpon the ascension of our Sauiour testifie to his Disciples that hee should come againe from heauen as they had seene
who chapter 12.35 though not in the historicall order of the time sheweth the occasion of these words For whereas our Sauiour had as wee reade propounded this exhortation to watchfulnes in these wordes Let your loines be girded about and your lights burning And ye your selues like vnto men that waite for their Master when hee shall returne from the wedding that when hee commeth and knocketh they may open vnto him immediatly Blessed are those seruants whom the Master when hee commeth shall finde waking Verily I say vnto you hee will gird himselfe about and make them to sit downe at table and will come forth and serue them Now if hee come in the second watch or come in the third watch and shall finde them so blessed are those seruants Then followeth that of the housholders watching against the comming of the thiefe as we haue seene alreadie from the report of the Euangelist Matthew Which after the Euangelist Luke hath set downe verses 29 4â— of this 1â— chapter then it followeth thus verse 41. c. Then Peter saide vnto him Master tellest thou this parable vnto vs or euen to all And the Lord saide Who is a faithfull Steward and wise whom the Master shall make ruler ouer his houshold to giue them their portion of meate in season Blessed is that seruant c. as we haue seene before how it followeth in S. Matthew But S. Luke continueth the speech of our Sauiour further then S. Matthew doth as it followeth in the 47 48. verses in these words And that seruant that knew his Masters will and prepared not himselfe neither did according to his will shall be beaten with many stripes But he that knew it not and committed things worthie of stripes shall be beaten with few stripes For vnto whomsoeuer much is giuen shall much be required and they will aske the more of him to whose trust they haue committed much So then by comparing Matthew with Luke we see that whereas our Sauiour requireth diligent preparation and watchfulnesse of all christians and therewith wisedome also from his word that they be neither ignorant nor slothfull as he signifieth by the girding vp of their loines after the maner of that countrie when any were ready to take their iourney and by the lights burning in their hands lest they should loose their right way by occasion of Peters question he applieth this admonition chiefly to the Ministers of the word whom hee compareth to the Stewardes of the house in whom is required speciall wisedome to the ordering of their Masters affaires and speciall faithfulnesse in the performance of those duties which they stand bound vnto according to that of our Sauiour at another time Be ye wise as serpents and simple as Doues and as the Apostle Paul writeth in the name of our Sauiour Christ 1. Cor. ch 4.1.2 Let a man so thinke of vs as of the Ministers of Christ and disposers of the secrets of God And as for the rest it is required of the disposers that euery man may be found faithfull Whereunto also our Sauiour in this text annexeth a warrant of blessing and reward to all faithfull seruants and of curse and punishment to all wicked and vnfaithfull ones who shall haue their portion with hypocrites and vnbeleeuers Yea and this our Sauiour sheweth to be equall euen among men and therefore wee cannot thinke that either the iustice or mercie of God the Father of the â—hole family both in heauen and in earth is inferiour but rather infinitely exceeding both in the one respect and also in the other that is in the grieuousnes of punishment vpon transgressors and in the bountifulnes of the reward of his mercie vpon those that be dutifull and obedient The vse of this parable therefore is answerable to the former for to admonish all sorts but specially the Ministers of the word to be diligent and faithfull in their callings against the comming of the Lord that then they may receiue from the mercifull hand of God a most blessed reward according to that 1. Peter 5.4 When as on the contrarie the most fearefull wrath and vengeance of God shall fall sodainly vpon all the wicked which shall not regard the iudgement of the Lord specially vpon such as being in place and office of guiding and admonishing others be themselues most out of frame and as vnwatchfull as any of the rest as the Lord complaineth against the Shepheards of Israell Ezek. 34. verse 4. And yet so as our Sauiour giueth to vnderstand that not onely such carelesse blinde and vnconscionable guides shall be punished but also such as will suffer themselues to be misled by them and doe contrarie to the admonition of the Lord in that behalfe willingly following theâ—r euill example For if the blinde leade the blinde both fall into the ditch as our Sauiour telleth vs in another place Matth. 15.14 Thus much briefly of the second parable concerning the Master of a Familie that goeth from home and tarrieth somewhat longer then he was looked for NOw like vnto this is the next parable as it followeth in the Euangelist Matthew though set downe vnder the name and example of women yea of tender virgines or damsells Let vs heare the wordes of our Sauiour Quest How doe they followe from the beginning of the xxv Chapter Ans 1. Then saith our Sauiour the kingdome of heauen shal bee likened vnto tenne Virgines which tooke their Lampes and went to meete the Bride-groome 2. And fiue of them were wise and fiue foolish 3. The foolish tooke their Lampes but tooke no oyle with them 4. But the wise tooke oyle in their vessels with their Lampes 5. Now while the Bride-groome turried long all slumbred and slept 6. And at midnight there was a cry made Behold the Bride-groome commeth goe out to meete him 7. Then also those Virgines arose and trimmed their Lampes 8. And the foolish saide vnto the wise giue vs of your oyle for our Lampes are out 9. But the wise answered saying we feare lest there wil not be enough for vs and you but goe ye rather to them that sell and buy for your selues 10. But while they went to buy the Bride-grome came and they that were ready went in with him to the wedding and the gate was shut 11. Afterward came also the other Virgines saying Lord Lord open to vt 12. But he answered and saide verily I say vnto you I knowe ye not 13. Watch therefore for yee knewe neither the day nor the houre when the Sonne of man will come ExplicatioÌ„ Here we haue a third parable like to the former and of like vse For that was of seruants whose dutie was saide to be to watch and attend their maisters comming from the wedding this is of Virgines appointed to atend vpon the Bride-groome to the mariage supper Wherein notwithstanding our Sauiour frameth his parable according to the custome which was among the people which was not onely to haue their mariage
gifts made them effectuall to the winning of thousands and tenne thousands of soules to the faith of his Gospell c. Onely the full perfiting of all things is reserued till his owne comming at the end of the world Nowe that the meaning of our Sauiour is not vtterly to relinquish the Church till that time of his comming it is euident by that which followeth in the parable For by the Lord or maister of the family his calling of his seruants and his distributing and deliuering vnto them his goods to some more and to some lesse in a diuerse measure and degree with a commandemēt that they should imploy the same to his aduantage till he should come againe to take account of them he giueth plainly to vnderstand that though he be bodily absent yet he ruleth and gouerneth in his Church continually by his most holy and soueraigne spirit giuing to euery one such an office and such a measure of gifts in his Church as hee thinketh meete Rom. 12.3 4.5.6.7 And 1. Cor 12 3 4 5. Touching the imploiment of which his gifts hee will call euery one to giue an account For that is the occupying which out Sauiour shadoweth out in the parable The gaine also which is intended by the parable is the winning of soules vnto God when by the preaching of the Gospell and by all other spirituall meanes both publike and priuate they are brought to faith and repentance and furthered therein by the same more and more from day to day The praise and reward which the maister giueth his good and profitable seruants representeth that eternall reward which our Sauiour will giue vnto euery one that shall be found faithfull in the imploying of their gifts to the glory of God and profit of his Church in their seuerall places and callings The maisters ioy that is the place of the maisters ioy whereinto the good and faithfull seruants are receiued is the kingdome of heauen euen the most ioyous place of heauen it selfe and all the blessed ioyes of the same The inequalitie or excellencie of the reward infinitely exceeding the seruice for a talent though it bee a good round summe to bee valued yet it is saide to be but a small thing in comparison of the ioy that followeth may well expresse vnto vs that the reward is of bounteous mercie from God and not of any merite or worthinesse in man For if God should enter into a a straite account with vs wee should be found but vnprofitable seruants and so we are alwaies to account our selues Luke 17.10 For wherein can wee be profitable to God as Elihu saith to Iob chap 35.7 to beate downe all conceite in mans owne righteousnes It is onely of mercy that God vouchsafeth to accept of any seruice from vs yea or of our selues to bee his seruants And therefore also when it is saide that to euery one is committed this and that measure of gifts or this or that calling according to his abilitie it is not meant of any naturall abilitie which any hath of himselfe but of that power and abilitie whereby they are fitted through the grace of God to performe such offices and duties as hee hath appointed them vnto As Iudg 6.34 The Spirit of God came vpon Gideon or as the word labshah signifieth clad or clothed him That is as Trem and Iunius well interprete Instruxit cum voluntate faculate ad hauc expeditionem pertinente tanquam armis conuenientissimis i. Hee furnished him with will and abilitie such as belonged to the dispatch of this seruice as it were with most conuenient weapons The same metaphore is vsed in the new Testament sondry times to the like purpose concerning the spiritual gifts and graces of the Gospel Luke 24.49 vntill ye be indued with power from on high heos hou endnsesthe and Rom cha 13. v. 14. Gal 3.17 Thus much of the faithfull seruants and of their reward On the contrarie the hiding of the talent noteth the not imploying of those spirituall gifts graces which God hath giuen to any nor themselues in their calling whether in magistracie for iustice or in the ministerie for the Preaching of the Gospell to such endes as God hath giuen and ordained the same And therefore herein is described the euill propertie of all ydle loiterours in the Lords vineyeard that is of all such as hauing knowledge and other gifts will not vse them to the glory of God nor to the prosit and edification of the Church the which the Lord doth account to him a great losse This no doubt is a grieuous sinne in them and therefore cannot but in the iustice of God bee seuerely punished as it is here described Cast that vnprofitable seruant into vtter darknes there shal be weeping gnashing of teeth Now if they that be vnprofitable in hiding their gifts are thus punished what may harmful hinderers destroiers such as peruert all whatsoeuer knowledge they haue and euery other gift to the dishonour of God and hurt of his Church what I say may they iustly looke for Neuertheles let vs well marke that vnprofitablenes goeth not alone in ydle and slouthfull persons but it is accompanied with other foule sinnes as our Sauiour noteth in that they carrie in their hearts an euill opinion of God as if it were in vaine to serue him like as the wicked are described to haue growne to that extremitie Mal 3.14 Which is cleane contrarie both to the nature of God described Exod. 34 6 7. and also to that faith which euery one ought to haue of him and in him Heb 11.6 For he that commeth to God must beleeue that he is and that he is a rewarder of them that seeke him But the euil seruant goeth further and according to his wicked misconceiuing of God or rather of meere slouthfulnes and for want of loue to God and his glory he goeth about to lay the blame vpon God and to blaspheme him to the iustifying of himselfe But what gaineth he in the end Hee is condemned and that iustly euen from his owne mouth For if I be like to a hard man saith the Lord thou oughtest to haue put my mony to the exchangers that I might haue receiued mine owne with aduantage It is therefore a vaine thing for any to goe about to make their plea against God But what Is vsurie lawfull yea verily this kind of vsurie is the onely lawfull vsurie to bring glory to God and profite to his Church by the vse of those gifts which he hath lent vnto his seruants It is such an vsurie as the borrower is sure to goe away with the gaine As touching all other byting and deuouring vsurie which eateth vp those that take it to loane there is no allowance of it in this place no more then there is of theft in the first of his parables because our Sauiour compareth himselfe in respect of his vncertaine comming to iudgement to the comming of a thiefe in the night
remaining at the commâ—ng of the Lord shall not preuent them which sleepe c. Wherefore comfort your selues one another with these wordes And not onely so but the comfort is great also in respect of the present calling and societie of the Church of God and namely in the vniting of Iewes and Gentiles together As Isai 54.1 c. Reioyce ô barren saith the Prophet that didest not beare breake forth into ioy and reioyce thou that didest not traued with child for the desolate hath more children then the married wife saith the Lord c. And chap 60.1 c. Arise ô Ierusalem be thou bright for thy light is come and the glory of the Lord is risen vpon thee c. And verse 3 c. And the Gentiles shall walke in thy light and Kings at the brightnes of thy rising vp Lift vp thine eyes round about and behold all these are gathered and come to thee thy Sonnes shall come from farre and thy daughters shall be nourished at thy side Then shalt thou see shine thine heart shal be astonished and inlarged because the multitude of the Sea shall be conuerted vnto thee the riches of the Gentiles shal come vnto thee c. And ch 66.10.11.12 13 14. Reioyce yee with Ierusalem saith God by his Prophet and be glad with her all ye that loue her reioyce for ioy with her all ye that mourne for her that yee may sucke and â—e satisfied with the breasts of her consolation that ye may milke out and be delighted with the brightnes of her glory For thus saith the Lord I will extend peace ouer her like a flood and the glory of the Gentiles like a flowing streame then shall ye sucke yee shall be borne vpon her sides and be ioyfull vpon her knees As one whom his mother comforteth so will I comfort you and ye shall be comforted in Ierusalem And when ye see this your heart shall reioyce and your bones shall flourish like an herbe and the hand of the Lord shall be knowne among his seruants and his indignation against his enemies The ground of all the comfort of this Article is that our Sauiour who is the liuing head of the Church is and will be for euer the Sauiour of the whole body which he accounteth to be so great a part of himselfe As Ephes 1.22.23 and chap 5.23 But that we may the more fully discerne of the Comforts let vs consider of them more particularly First in respect of the vniuersalitie of it Secondly in respect of the holines And thirdly in regard of the chiefe cause and fountaine of all which is the most holy and gratious election of God Question First therefore what may be the comfort of faith in respect of the vniuersalitie of the Church Answer It is a great comfort to euery true beleeuer when hee considereth the infinite largenes of Gods mercie extending it selfe to thousand thousands to confirme him for his own part in the hope of Gods mercie toward himselfe he being one poore soule among the rest ExplicatioÌ„ proofe It is true There is none that hath faith so much as a graine of mustard seede so timorous and fearefull or so much doubting of the fauour of God through conscience of sinne but the due meditation of the vniuersall extent and ouer-spreading of Gods mercie must needes greatly relieue and raise vp his weake and feeble soule For seeing the mercies of God are through his rich grace and bountifulnes inlarged to the forgiuing of the infinite sinnes of whole nations wherein are innumerable people how many soeuer of them shall truly repent and turne vnto him yea so as no order state or degree is excluded from grace if they will come vnto him in the name of his Sonne as Isaiah chap 56.3.4 5.6.7 And Iohn 6 37. All that the Father giueth me saith our Sauiour shall come vnto me and him that commeth to me I cast not away Nay as we see plainely Mat 11.28 he is most willing tenderly to imbrace euery one that commeth to him in that he saith Come to me all yee that are wearie and laden and I will ease you And ch 18 10.11 12 13 14. How then should not the poorest and fearfullest soule be incouraged to conceiue some measure of comfortable hope that God hath some drop of mercie for him how many or how great soeuer his sinnes be and how long soeuer he hath continued in them Neuertheles this on the other side must be carefully looked vnto that the largenes of Gods mercy doe neuer make vs secure but contrariwise that from this consideration we doe stirre vp our selues to be so much the more studious to walke in all good dutie before him But of the duties more by and by And of the forgiuenes of sinnes more also when we shall come to that Article Question Now what may the comfort of faith bee in regard of the holinesse of the Church Answer Seeing God doth impute the perfect holines of our Sauiour Christ vnto it and also for our Sauiours sake doth accept vs in that measure of holines which it pleaseth him to communicate vnto vs it is a singular comfort to euery member of the Church that hee shall not be shut out of the kingdome of heauen among the wicked and profane but be admitted among the rest of the saints of God the least whereof is very deare and precious in his sight There is no doubt but euery one that is admitted into the kingdome of grace ExplicatioÌ„ and proofe and abideth therein shall be receiued in due time into the kingdome of glorie according to that of our Sauiour to the Apostle Paule Act 26. verse 18. And Psal 116 15. Precious in the sight of the Lord is the death of his saints This wil be further confirmed from the consideration of the election of God which is the foundation of the Church and of all the holines of it Let vs therefore come to the comfort which faith taketh therein Question What may that be Answer The comfort is exceeding great in that the election of God is most sure and vnchangeable and therefore that none of the elect that is none that is a member of the holy catholike Church can possibly perish but shall be most certainly saued Expli So indeede doth our Sauiour assure vs Matth chap 24 verse 24. It is not possible saith he that the elect should be deceiued by any false Christs or false Prophets that they should be drawne away from the truth of God by them And therefore else-where hee doth worthily make this the chiefe ground of euery mans ioy to whom it doth appertaine that his name is written in heauen Luke 10.20 Wherevpon also ariseth this most comfortable challenge against all aduersaries of our saluation Who shal lay any thing to the charge of Gods elect Rom 8.33 This comfort is not onely for euery mans owne selfe who is for his part one of the elect of God but also in
most contrary to that holy and humble communion wherevnto we are called in Christ Iesus And that so much the rather because mans corrupt heart is too to easily puffed vp to take a swelling conceit of it selfe euen by that which ought in truth to cause it to be more humble carefull to serue God his Church seeing by how much any hath receiued more then other so much the more wil God require of him as our Sauiour admonisheth Luk. ch 12.48 But if any instead of this humble and studious care shoud turne aside to an ambitious lifting vp of himselfe aboue his brethren let vs consider well that other admonition of our Sauiour which we reade Iohn 5.44 namely that it is a hinderer of faith For How saith he can ye beleeue who receiue honour one of another and seeke not the honour which commeth of God alone And if it hindereth faith that it can haue no beginning no doubt it will hinder the proceeding of faith wheresoeuer it findeth entertainment after that faith is begunne Now The Promise that honour which commeth of God whereof our Sauiour speaketh is that which commeth by our humbling of our selues to doe seruice according to that which hee saith elsewhere Hee that will be the greatest let him be a seruant to all Alas then why should any be so foolish as to pride themselues in their gifts how great soeuer they be And much rather how vaine a thing is it for any after that fondnesse which is in many to fancy themselues to be so much the more worthy Christians before God not because they haue greater gifts of the mind but because they weare a better garment on their backes or dwell in a more faire house c. Whereas there is neither betternesse nor any goodnesse at all in these things to preferre vs before the greatest begger that goeth by the high way in the sight of God Nay contrariwise we are so much the worse by them by how much they make vs more prowd as the admonition of the Apostle Iames may let vs well vnderstand as we read chap. 2. verses 1 2 3 c. My brethren saith he haue not the faith of our Lord Iesus Christ in respect of persons For if there come into your company a man with a gold ring and in goodly apparell and there come in also a poore man in vile raiment And ye haue respect to him that weareth the gay clothing and say vnto him Sit thou here in a good place and ye say vnto the poore stand thou here or sit here vnder my footestoole Are ye not partiall in your selues and are become iudges of euill thoughts Thus earnest yea and much more then thus as it followeth is the Apostle in this point So that all things duly weighed we may iustly conclude that we are onely in truth so good or so much better then other ciuill respects only excepted by how much wee are more vile and base in our owne eyes and as we are therewithall more carefull to giue greater glory to God and to seeke more earnestly to further oâ—her in the way of the kingdome of God by esteeming and dealing louingly and honourably with the least of them This is the summe of the doctrine of this place as the Apostle Pauls owne application sheweth from the 27. verse to the end of this 12. chapter HAving thus the ground and meaning of this Article of the communion of Saintes let vs come to that which remaineth to be further considered of it Question And in the next place to the Promise I aske therefore What promise hath God made that there should be such a communion of Saints as you speake of in his holy Catholike Church Answer We may reade the gratious promise of it in the 16 chapter of Leuiticus the 11 and 12 verses compared with that which is written 2. Cor. 6.14 c. Rehearse these places Question How doe you finde them written Answer Leuiticus 26. the Lord saith thus by his faithfull seruant the Prophet Moses in the first of those places 11 I will set my Tabernacle among ye and my soule shall not loath ye 12 Also I will walke among yee and I will be your God and yee shall bee my people And in the other place thus writeth the Apostle Paul 2. Cor. 6. 14 Be yee not vnequally yoked for what fellowship hath righteousnesse with vnrighteousnesse And what communion hath light with darknesse 15 And what concord hath Christ with Belial Or what part hath the beleeuer with the infidell 16 And what agreement hath the Temple of God with idolls for ye are the Temple of the liuing God as God hath said I will dwell among them and walke there and I will be their God and they shall be my people 17 Wherefore come yee out from among them and separate your selues saith the Lord and touch no vncleane thing and I will receiue you 18 And I will be a Father vnto you and ye shall be my sonnes and daughters saith the Lord almightie Expli Here indeede we haue the Promise both of our communion with God in Christ and also of our communion among our selues as the Apostle Paul alledging the words of the Prophet Moses doth interpret and apply the same And to the same purpose also he alledgeth another place of holy Scripture out of the prophesie of Isaiah chap. 52.11 And also a third out of Ieremie chap. 31.1 To the which we might adde many other as Isa chap. 2. from the beginning of the chapter in these wordes It shall be in the last dates that the mountaine of the house of the Lord shall be prepared in the top of the mountaines c. And many people shall say Come and let vs goe vp to the mountaine of the Lord c. And chap. 11. from the 6. verse The woolfe also shall dwell with the lambe and the leopard shall lie with the kid c. Then shall none hurt nor destroy in all the mountaine of my holinesse for the earth shall be full of the knowledge of the Lord as the waters that couer the Sea And in that day the roote of Ishai which shall stand vp for a signe vnto the people the nations shall seeke vnto it and his rest shall be glorious Thus I say many other places might be added But these shall suffice considering that many which concerne the calling of the Gentiles and therewithall the vniting of them in one body with the Iewes haue beene already alledged in the former Article From whence we may the more easily call theÌ„ againe to mind And the Apostle Paul 1. Cor. chap. 1.9 celebrating the faithfulnesse of God in calling vs to the fellowship of his Sonne he hath therein no doubt a respect to the former promise NOw after the promise the vse of this Article is next to be remembred The Comforts Question And first for the Comfort of faith What may that be Answer The comfort hereof must
deuour all impenitent and obstinate sinners yet he would haue vs well to knowe that there is also with him perfit mercy that is most tender and aboundant pitie and compassion for all those that will by mercy bee moued to repent them vnfeinedly of their sinnes For to this end euen immediately after the titles which note his eternitie and power Beliefe that to euery true m mber of the Church of God belongeth forgiuenes of sinnes in that he calleth himselfe the Lord Iehouah and the mightie God hee rehearseth his mercy in the next place and that also with an excellent amplification of the greatnes and largenes of the faithfulnes and constancie of the same before he speaketh one word of his fearefull iustice And all this to the incouragement of all poore sinners whose guiltie consciences must otherwise of necessitie terrifie them from his presence For the onely ground and warrant of the forgiuenes of sinnes is the mercy of God and that euen of his meere goodnes and grace as we read Isai 43.25 I euen I am he that putteth away thine iniquities for mine owne sake and I will not remember thy sins saith the Lord. The occasion of this the Lord his proclaiming of himselfe is worthy to be obserued as we may read it recorded in the last part of the 33. chapter For Moses being ordained of God to be a guide and gouernour to the people of Israel he doth in great wisdome desire the Lord to make it knowne what his nature and disposition is to the end both he all the people might the better knowe after what manner they ought to behaue themselues in all their conuersation before him And Moses doth the rather desire this of God now though hee had before made himselfe knowne by his publishing of his lawe because the Tables therof were at this time broken in pieces This may plainly teach vs this lesson that none can truly serue God but they onely who truly know and duly consider what manner of one the Lord our God is Now vnto this notable place out of Exodus I will adde one or two more for our further confirmation and then we will proceed One of the places which I will alledge is written Isai chap 43. verse 25. where it is euident that the Lord doth by his holy Prophet assure his people of his gracious pardon if happily they would turne vnto him Yea the Lord doth so notwithstanding they had made him serue with their sinnes and wearied him with their iniquities c. Read also chap 48 8 9.10.11 I knowe saith the Lord that thou wouldest transgresse grieuously therefore haue I called thee a transgressour from the wombe For my names sake I will deferre my wrath and for my praise will I refraine it from thee that I cut thee not off Behold I haue fined thee but not as siluer I haue chosen thee in the furnace of affliction For mine owne sake for mine own sake I will doe it for how should my name be polluted Surely I will not giue my glory to another What name and what glory is this that the Lord speaketh of No doubt but it is that name that glory which he proclaimed at the intreatie of his faithfull seruant Moses as we sawe before The practise and exercise of this mercy of God toward his people is euident in the booke of the Iudges and Ps 78. yea though they did very often prouoke God to haue vtterly cast them off Read also Ezek ch 16. in the ende of the chapter Behold it also in the prophecie of Ionah euen toward such as were strangers from the common wealth of Israel and therefore were not vnto that time of the visible Church of God Read the last cha of the prophecie Read alo Ps 103. It is a notable Scripture to this excellent purpose both in the hypothesis or particular instance of Dauid himselfe verses 1 2.3.4.5 and also in the thesis or generall concerning all that feare God verses 6.7.8 c. euen to the ende Likewise Ps 130. I haue waited on the Lord c. And againe in the same Psalm Let Israel waite on the Lord for with the Lord is mercie with him is great redemption And he will redeeme Israel from all his iniquities The practise of which waiting See Psal 123. Wherefore seeing God is so gracious and mercifull iustly may wee in this respect cry out and wonder with the holy Prophet Micah according to the three last verses of his Prophecie in these wordes Who is a God like vnto thee who taketh away iniquitie and passeth by the transgression of the remnant of his heritage c NOw that we may proceed as we promised The meaning of the Article Ques What is the meaning of this Article I doe beleeue the forgiuenesse of sinnes Ans This Article teacheth me euery Christiā to beleeu that it is the good wil of God our heauēly Father through the death precious blood-shed of our Lord Iesus Christ to forgiue that is as a most mercifull Creditor to remit both the whole debt and also the forfeiture of all our sinnes whether originall or actuall as wel in committing of euill as in omitting of good whether in thought word or deede so that they shall neuer be laide to our charge no more then if we had neuer committed them Yea and herewithall it is the good will and pleasure of God to impute the perfect righteousnes and obedience of our Sauiour vnto vs euen as if we had performed all righteousnes our selues so soone as we repent and beleeue the Gospel Whereof the holy Ghost is a most comfortable witnes in the hearts of all his children Explicatiō proofe So it is indeede For our sinnes being by the holy Ghost according to the Syrian phrase compared to debts the forgiuenes of them is as the remitting of a debt which wee of our selues could neuer be able to pay as hath beene more fully declared in the proofe of the resurrection of our Sauiour by his fift appearance after that he was risen againe And for the further proofe of the good will and pleasure of God herein read Rom 3.24.25 Ephes 1 7. Colos 1 14. chap 2.13 1. Iohn 1.7 and ch 2 verses 1 2. Read also Isai 38.17 It was thy pleasure saith the godly King Hezekiah to deliuer my soule c. and to cast all my sinnes behind thy backe And chap 44.22 I haue put away thy transgressions like a cloud and thy sinnes as a mist saith the Lord to his people Israel And Ps 32. 5. Thou forgauest the punishment of my sinne saith King Dauid Call againe to minde the 103. Psal And Micah 7.19 God casteth the sinnes of his people into the bottome of the Sea Finally he is readie for his mercies sake to forgiue sinnes answerable to the summe of tenne thousand talents Matth 18.23.24 c. 35. Read also Luke chap 7. verses 40 41. c. FRom the meaning of the
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
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
into heauen so that he died not after the common manner of men The burnt-offerings of the lawe ascending by fire from the altar vp to heauenward from whence they were called in the holy language gnoioth of gnala ascendere to ascend they represented to the faithfull that their sinnes are so done away by the sacrifice of Christ and their persons so accepted that the way to heauen is by his sufferings prepared for them The scape-goate also in the law may not vnfitly be a representation hereof To speake all in a word the promise of euerlasting life to the Church and people of God was as we may say the life of the couenant of God made at the first and often renued to his people and namely to Abraham Isaak and Iacob according to that interpretation which our Sauiour himselfe gaue of it against the contrary errour of the Sadduces as we haue seen before Whence also he saith expresly Ioh. 17.3 This is eternall life that they know thee the onely true God and whom thou hast sent Iesus Christ And the Apostle of our Sauiour 2. Tim 2.9.10 certifieth vs that our saluation was giuen vs through Iesus Christ before the world was But as hee saith further is now made manifest by the appearing of our Sauiour Iesus Christ who hath abolished death and brought life and immortality to light through the Gospel That is to say it is now more clearely more generally made manifest in the Church then it was before Thus then we seeing that this Article hath sufficient ground and warrant in the holy Scriptures let vs in the next place come to the sense and meaning of it Question WHat therefore is the meaning of these words The meaning of the article I beleeue the euerlasting life Answer It teacheth me and all Christians to beleeue that after this natural life ended there is another life and another world which God hath prepared and will certainely giue to his elect wherein the whole catholike Church of Christ shall glorifie and praise God and be partakers of his heauenly glory for euer through the worthines and efficacie of the death and resurrection of our Sauiour Christ who to the same end and purpose liueth and raigneth for euer and euer with him It teacheth me also to beleeue that I my selfe being a member of this Church of God The meaning of the Article shall haue my part and portion in this euerlasting life and in the happines and glory thereof in soule first after my bodily death immediately and at the appearance of our Sauiour Christ to iudge the world both in body and soule together world without ende Yea I beleeue acccrding to this Article that through faith I haue alreadie an entrance into euerlasting life euen while I remaine yet in this transitorie world and in that mortall body which I carrie about with me here It is true according to that of our Sauiour Christ Iohn 5. â—4 Verily verily I say vnto you he that heareth my word and beleeueth in him that sent me hath euerlasting life ExplicatioÌ„ proofe and shall not come into condemnation but hath passed from death vnto life Likewise according to that of the Apostle Paule alledged before Romanes 8.6 The wisedome of the Spirit is life and peace And verse 10. If Christ be in you the body is dead because of sinne but the Spirit is life for righteousnes sake Read also Gal 2.20 Thus I liue not I now but Christ liueth in me And Colos 3 4. When Christ which is our life shall appeare then shal yee also appeare with him in glory And 1. Pet 1 3 4. We are now begotteÌ„ to a liuely hope to an inheritaÌ„ce immortal c. And ver 23. Being borne anew not of mortall seed but of immortall c. And 1 Ioh 3.14 We know that we are translated from death to life because we loue the brethren To the better and more distinct vnderstanding of this Article it is necessarie that we doe first of all presuppose three things The first is the spirituall death of the soule in a seperation from the fauour and loue of God The second is the naturall death of the body which is caused by the seperation of the soule from it both of them being fruites of sinne though to the godly by the mercies of god through our L Ie Ch the bodily death is but the way to a better life that is to this most endles happy life whereof we speak The third is the revniting of the soule to the body at the resurrection thereof Of the which things we haue heard before And the Apostle comprehendeth them all in one sentence where he sheweth what is the issue of all Gods mercies toward vs through our Sauiour Christ saying thus Rom chap 5 21. That as sinne had reigned vnto death so might grace also reigne by righteousnes vnto eternall life through Iesus Christ our Lord. And ch 6.23 The wages of sinne is death but the gift of God is eternall life through Iesus Christ our Lord. It is further also necessarie to the vnderstanding of this Article that we doe consider what manner of life this euerlasting life is namely such a life as for the excellencie and glory of it is incomprehensible yea so as the most sharpe sighted of the seruants of God could not comprehend and discerne the hidden excellency of it as we may read 1. Cor 13.9.10.11.12 2. Ep 12.1 2.3 We know in part saith Saint Paule c. And Colos 3 ver 4 Our life is hidden with Christ in God Likewise saith the Apostle Iohn 2. Ep 3.1 2. We know not what we shall be Reuel ch 21 cha 22. We may easily perceiue that the Spirit giueth vs to vnderstand that no creature no nor al creatures either vnder heaueÌ„ or in the visible heauens are sufficient fully to expresse the perfect glory of it For as there we read the light of the Sun is accouÌ„ted too base a light for it c. It is such an eternal life saith the same Apostle as hath immortall glory ioined with it 2. Tim 2.10 And 2. Cor 4.17 a most excellent glory of full weight yea aboue all weighing by any humane balance c. Neuertheles it is meete yea rather so much the more necessarie that wee should succour and relieue the weakenes of our vnderstanding by such similitudes whereby it pleaseth God to shadowe it forth vnto vs. And namely in that hee compareth it to the enioying of an inheritance Act 20.32 Rom 8.17 And Ephes 1 18 of a rich and glorious inheritance And Colos 1.12 of an inheritance of the Saints in light And 1 Pet 1 4 as was alledged before of an inheritance immortall and vndefiled that neuer fadeth c. In that also he compareth it to a iewell which is better worth The Promise then all whatsoeuer beside as Matt 13. in the parable of the precious pearle and also of the treasure hidden in the
hope 5 And hope maketh not ashamed because the loue of God is shed abroad in our hearts by the holy Ghost who is giuen vnto vs. Explicatiō proofe Here are many excellent benefits in deede which wee doe enioy from the mercy of God through faith euen such as doe make the comfort of faith euery way very great as wee haue seene by the interpretation of them We may call the same to minde likewise from that which we haue considered and heard in the sermon made vpon the 4 5 6 and 7 verses of the 4. chapter of the Epistle to the Philippians Where the holy Apostle incouraging the faithfull most comfortably to reioyce in the Lord and admonishing them to take heede against such euills as would hinder their ioy to wit impatience and distrustfull or distracting care And therewithall exhorting them in stead thereof to commit themselues to the care of the Lord for all time to come with thankfulnesse also for all former and present blessings he assureth them that then the peace of God which passeth all vnderstanding shal preserue their hearts and mindes in Christ Iesus Read also Psal 119. verses 49 50. Remember the promise made to thy seruant saith the holy Prophet wherein thou hast caused me to trust It is my comfort in my trouble for thy promise hath quickened me And verse 103. O how sweet are thy promises to my mouth yea more then honie to my mouth Moreouer how must it not be that faith should be exceedingly comfortable insomuch as it is giuen vs of GOD to be that shield of defence which doth quenche all those fierie darts which the diuell most mischieuously throweth against vs Ephes 6.16 Seeing also faith is our victory whereby we ouercome the world which is another great and dangerous enemy 1. Iohn 5.4 5. Seeing that by faith we are the Sonnes of God in Christ Iesus Gal. 4.26 Seeing by faith we haue all our liuelihood as we may say from the hand of God as it is written The iust shall liue by his faith Hab. ch 2.4 and Rom. 1.17 And Gal. 2.20 By faith saith the Apostle I liue in the Son of God And so do all other true beleeuers liue in him by their faith he in them by his holy Spirit Iohn 14.18 19 20 c. Finally seeing we are saued by the grace of God through faith Eph. 2.8 For in all these repspects we must needs acknowledge that the sweet cōfort of faith is exceeding great to all those that haue it and doe truly know what it meaneth NOw therefore let vs come to the duties in generall The generall dutie Question What proofe of holy Scripture haue you to shewe vs what they ought to be Answer Euen they which doe follow in the 4. chapter of the Epistle to the Philippians verses 8 and 9. in these words 8 Furthermore brethren saith the Apostle whatsoeuer things are true whatsoeuer things are honest bosa semna or graue and reuerend whatsoeuer things are pure whatsoeuer things pertaine to loue whatsoeuer things are of good report if there be any vertue or if there be any praise thinke on these things 9 Which ye haue both learned and receiued and heard and seene in me those things doe and the God of peace shall be with you Explication Here we see plainely that as the comfort was manifold so the duty is likewise very large and generall yea in such ample sort that it is euident that true Christian faith cannot be idle but it must be to the great reproch of those who doe professe themselues to be Christians Like as it cannot but be to the shame of such a seruant of a familie as hauing much businesse to doe in his Masters house should take a stoole and set him downe loitering and doe nothing at all As you may remember how it was declared at large in the explication of the seuerall sorts of those manifold duties which are comprehended in this text The same also we saw further confirmed vnto vs from the exhortation of the same Apostle Rom. 12. verses 1 2. Wherein the Apostle reasoneth very earnestly from the mercies yea from the tender mercies of God dia toon oictir moon which are as the fountaine of al the promises as ye heard in the interpretation of that Scripture vnto you The words of the Apostle are worthy our rehersall Question Which are they Answer 1 I beseech ye therefore brethren saith the holy Apostle by the mercies of God that ye giue vp your bodies a liuing sacrifice holy acceptable vnto God which is your reasonable seruing of God 2 And facion not your selues like vnto this world but be yee changed by the renewing of your minde that yee may proue what is the good will of God acceptable and perfect Explication Here it is of it selfe plaine that the Apostle moueth Christians to all dutifulnesse from the due consideration of the tender mercies of God Yee heard furthermore the same point confirmed vnto you from another like earnest exhortation which the same Apostle made to the Corinthians as we reade 2. Cor 7. in the first verse of that chapter where he reasoneth to the same end very strongly and with great authoritie from the promises of God which flow most clearely to the refreshing of our soules from that most pure fountaine of his mercies Question Which are the Apostles words Answer 1 See ng then saith hee wee haue these promises dearely beloued let vs cleanse our selues from all filthinesse of the flesh and of the spirit and grow vp to full holinesse in the feare of God Explicatiō The promises which the Apostle speaketh of are set downe in the former chapter and namely that God will be a Father to his people if they will be true worshippers of him From the which words now rehearsed ye may remember that beside other things it was taught vnto you that then we are said to cleanse our selues when we vse the meanes of cleansing That is to say when we sorow with godly sorow for our sins vnto true repentance so often as to the same end to the furtherance thereof we doe with reuerence and in the feare of God reade and heare the word of God making our prayers vnto him for mercy and forgiuenesse and for grace to forsake our sinnes c. Likewise wee are said to renew our owne mindes when we doe dutifully serue Gods holy prouidence in vsing the same meanes The generall danger of vnbeliefe and disobedience to the Gospel which he hath appointed and sanctified for our renewment Whereas to speake properly it is neuerthelesse God onely and the worke of his holy Spirit whichh cleanseth and reneweth vs and causeth vs to grow in grace with all the increases which we attaine vnto as well as he alone worketh all good beginnings in vs. But in that we are exhorted to grow vp to full holinesse it is euident that it will in no wise stand with
sauing Iustice herein is At full reueal'd to thee Repentance with the fruites thereof From liuely Faith that springs Repentance Within this Booke vnfolded is And many heauenly things To wit the chiefest Principles Of doctrine pure and sound Twelue Articles whereof we haue Articles of faith Of Faith from Scriptures ground The vertues of which pretious pearls So rare and knowne to few Are here found out and clearely laid All open to thy view One God Three Persons The glory of the Trinitie One God in persons three The Father Sonne and holy Ghost Presented are to thee The Father of Almightie power Father Creation The first among the rest His frame of world right glorious Is liuely here exprest Whose wise and holy Prouidence This mightie frame doth guide Prouidence Who all for all but most of all Doth for his Saints prouide His onely Sonne our onely Lord And Sauiour most deare Sonne Conception Birth Whose wonderfull Conception Whose like we doe not heare In wombe of Marie Virgin still By holy Ghost conceiu'd Yea borne and as all children be Into this world conuey'd Life Doctrine Miracles Sufferings Death His holy life his doctrine sweete His wonders strange and rare His bitter and his cursed death Here liuely painted are Buriall Descension Resurrection Ascension His buriall and power of death On him thus brought to graue His third daies resurrection Ascension eke we haue Sitting at the Fathers right hand Intercession His sitting at the Fathers hand In kingly Maiestie There making intercession For vs continually His coÌ„ming in the cloudes as Iudg Last iudgement With power and terror great WheÌ„ all the NatioÌ„s shal be brought Before his iudgement seate Euen thus our full redemption Redemption From sinne and paines of hell Wrought by the Son of God alone This Booke declareth well Next vnto whom on holy Ghost Holy Ghost Third Person we rely Who to his liuely members all All comforts doth apply These liuely members are dispers'd Catholike Church Throughout the world so wide In heauenly mansions some with Christ Are placed to abide All which make vniuersall Church A ioynt communion Communion of Saints Of Saints a holy fellowship One head and body one Forgiuenesse of sinnes Whose sinnes great offences are Forgiuen and discharg'd And so from wofull bondage they For euer are inlarg'd Their bodies at the day of Doome Resurrection of the body In honour all shall rise To be vnited to their soules Made holy strong and wise A life eternall liue they shall Life euerlasting In glory there to raigne All teares from eyes shall wiped be And neuer feele more paine These mysteries profound deepe Which reason cannot reach All plainely here vnfolded are This light Gods grace did teach Now blessed be that Lord our God And praised be his name Who by his spirit to seruant his Both heart and hand did frame In Iudgement sound with wisedome like In method plaine cleare This Volume large to finish quite All glorie most dâ—e to our one onely most wâ—se almightiâ— and euerâ—iuing God As now it doth appeare All le ts so oft all trialls great All doubts all feares all paine All ended are with comfort much A sweete contenting gaine Now Father deare we thee intreate Euen for thy Christ his sake To blesse this worke to those good ends For which we paines did take Euen for the glory of thy name And honour of thy Sonne By comfort of the holy Ghost Whereby it was begunne That we in faith may know thee Lord One God in Persons three To serue the here and after death To raigne for aye with thee Amen Richard Blackerbie Minister of the Word To the Christian Reader THey who haue taken no small paines for thee good Christian Reader doe intreate thee to take a little paines for them and also for thy selfe in mending with thy pen the typographical errata or any other escapes which God shall discouer vnto thee in thy Booke Fauourably considering this with thy selfe that in a worke of much and long busines of this kinde easily will many humane infirmities of the eye both of the body and also of the minde mixe themselues yea euen with the best and most carefull indeuours about the most holy and weightie things we haue to deale withall Such as in the compasse of the present labour are these which follow and as we hope very few beside of any great moment Such as they be we pray you to correct in manner as followeth In the Preface PAge 2. line 18 read populous for popular P. 7. l. 26. put out not In the Contents of the first Booke Page 1. line 21. for page read pages And line 26. for 109. 105. In the first Booke Page 3. line 19. for rightous read rigorous P. 10. l. 36. read worke And line 39. malitious P. 12. l. 3. please P. 15. l. 23. for 13. read 12. 3. P. 18. l. 30. Epâ— for 3. P. 22 last line ad after disobedience these words many were made sinners so by the obedience P. 59. 5. lines of the â—orme page printed againe P 107. l. 3â— reade capacitie And P. 108. l. 14. grauitie P. 126 in the margine misericordia In the second Booke Page 2 line 8. a comma wanting afâ—er Iesus And line 40. that is for the. P. 15. l. 2. for 6. read 61. And line 19. for would could And line 51. of Christ put out of P. 24 l. 34. read therefore P 26. l. 12. a more for more a. And line 21. read ch 5. for 3. P. 33. l. 36. 1. Tim 2. P. 35. l. 20. in Bardelauistae u. â— for n. P 47. l. 16. read and of the apprehension And line 20. read addeth for and. P. 50. line 2. for of our read of the birth of our â— 54 l. 48 loue is for hope And l. 56 they for we P 57. l. 19 of his for of the benefit of his P. 65. l. 8. by meanes of diete for any meanâ—esse of diete P. 69. 13. the most for his most P. 76. 41. put out 4. P. 78. 37. read appointed to a. P 82 35 behoofull for vs to P. 84. 1â— for 52. read 42. P. 90. 19. read for mouth may mouth that we may And P. 128. 24 for sodder soder And l. 35 for and giueth â—â—e giueth P 129. 50. read hypothesie for hypocrisie P. 150 1 for though reade because P. 153 19 put out or accusation and â— 2â— read all other as vvel in their superiour as inferiour places l. 21 alâ—o how to P 159. l. 5. imitation 〈◊〉 for imitation And l. 24 â—aâ—e for haue and line 39. for who rather read whether P 160. 37. put our selfe P 164. 2. read though for according And P 165 1 two other for two vvorthie P. 16â— 38 And for At. P 167 41. read So perf tly obedient was he to God so perfitly louing c. P 17â— read pictured and 17 tell all my and 48. had done their P 183 23 for as read was P 184 20 for 28. read 2 8. P. 185 18. read haue my hope any way P 186 3 read not but he P. 189 l. 40 41 read so great mercy being so great and P 190. 55. read This first p 19 19 for then read euen p. 203 12. for are read we are p. 212 24 read him that And 213. 3 but halfe And 214 5. soule for sonn p 215. last line that euer they p. 227 49 read mighty And 232 37. seeing And 23â— scourge for scorne And 277 20. then by his And 291. 32 committing for omitting p. 335 51 read tutissiâ—am p. 340 39 read The comfort I say is c. And 141 l. 46. 47 thâ— the humanitie And 377 22 let goe And 503 32 for of read vpon 412 47 but a limme for but for a time p 430 line 2 occupâ—tion is for occasion l 6 occasion for ocupation p 432 20 thus for then p. 448 40 for selues the read selues to be the. And last â—ne though some more p. 450 54 read gardedst And 455 24 so the comming And 458 for them but read for them it cannot bâ— but And 459 13 first thing the. And 460. 39 minde all these things to p. 463 l. 4 renew p. 464 1 wickednesses And l. 28 Paul vâ—â—verse p. 476 36 coÌ„manded p. 483 39. Beth graâ—ijah p. 502 1 therefore p. 505 23 Laterane p 518 4 mercy p 524. last line read â—â—iritual for special p. 525 9 for very read verif ed. p. 529 6 Council p. 530 were into a. p 536 28 vehistahaui p 539 44 read yeâ—â—hough they be of the. for no not of the p 545 55 for of then read of these things p 551 7 read Iz el p 5â—2 20. read willingly â—alking in p. 563 28. for Gen. 8 read 19. p. 610 33. for of 21 read also of In that which remaineth such hath been the blessing of God that â—e trust very fewe escapes shall be found like vnto these And thus good Christian Reader crauing thy friendly assiâ—â—ance for the correcting of that which hath escaped vs we commend thee and all the holy labours of eâ—â—y of vs to the most gratious and honourable blessing of God our heauenly Father to the spirituall â—enefit of vs all by the most blessed and effectuall operation of the holy Ghost through Iesus Chriâ—â— our Lord. Amen Thine as their owne euen â—â—olly in the Lord. R. A. R. B.
that hee is our Creator and Gouernour followeth next in order but seeing wee shall haue a speciall occasion offered vs hereafter to inquire of them wee will of purpose omit them here NEuertheles we wil proceed to those comforts which arise from other considerationâ— and namely from this in the next place that the Lord our God is of a most spirituall nature and beeing of infinite Maiestie filling both heauen and earth c. Question What therefore is the comfort of this Answere The comfort hereof is this that God euery where present with vs by his spirit is a mercifull beholder pittier and moderator of all our troubles and griefes our vpholder in euery griefe and distresse and finally our deliuerer out of all our troubles though with our bodily eyes we see him not ExplicatioÌ„ and proofe For the proofe of this read Exod. 3 7 c. I haue surely seene the trouble of my people which are in â—gypt saith the Lord and I haue heard their cry because of their taske-maisters for I knowe their sorrowes That which the Lord did then hee doth continually as the necessities of his people doe require as we may further perceiue by other proofes of the same kinde As Zech 4 10. The eyes of the Lord goe through the whole world Neither is he an ydle beholder in seeing how things goe as we may further perceiue by that we reade in the 9 chap. and 8. verse of the same prophesie I will campe about mine house against the army against him that passeth by and against him that returneth and no oppressor shall come vppon them any more for nowe haue I seene with my eyes Likewise Prou. 15 3. The eyes of the Lord in euery place behold the euill and the good And Psal 33 verses 13 14. The Lord looketh down from heauen and beholdeth al the children of men From the habitation of his dwelling hee beholdeth all them that dwell in the earth He facioneth their hearts euery one and vnderstandeth all their workes c. Likewise Psal 34. verses 15 16. The eyes of the Lord are vppon the righteous and his eares are open to their crye But the face of the LORD is against them that doe euill to cutte off their remembrance from the earth And Heb. 11.27 We haue the example of Moses who comforted himselfe against the fiâ— ceâ—es of the king of Egypt by looking vp to him that is inuisible as the Apostle teacheth that is by looking vp to God whoÌ„ he describeth to be hee that is inuisible according to that 1. Tim. 1 17. where he is called the King inuisible NOw let vs goe forward What is furthermore the comfort of this that he Lord our God is most perfect entier and absolute in himselfe so that albeâ—t he is euery where present silling heauen and earth and vpholding all things yet he is neuertheles altogether an other and most perfectly in his diuine nature and essence seperated from them neither is contained in any place nor vpheld by any creature c. Question What I say is the comfort hereof Answere This may exceedingly comfort vs that although aâ—l creatures in heauen and earth should seeme to forsake vs yea to be vtterly bent against vs yet so long as wâ— put our trust in God we may be sure that both he can and also that he will cherish maintaine vt yea in this fraile life so long as hee seeth so meete against all creatures that should conâ—pire to discomfort and destroy vs. Explication and proofe It is true that you say For God worketh most freely in all things hee is nothing intangled and snared any way hee is not limited nor tyed to any second meanes and causes And for the proofe of this comfort reade Heb. 13. c. â— God hath said I will not faile thee neither forsake thee So that wee may boldly say The Lord is my helper neither will I feare what man can doe vnto me Read also Psal 34 19. The Lord is neare to them that are of a contrite heart c. Whereupon well obserueth Maister Caluin that herein is contained a doctrine full of most sweete consolation and comfort that God doth not then leaue vs when a huge heape of euils doe so ouerwhelme vs that we are as one would say stuffled thereby or so daunted that we cannot tell almost what wee may doe His wordes vpon those wordes of the Psalme are these Plena suauissimae consolationis doctrine Deum ne tunc quidem a nobis discedere quum malorum congeries not quasi exanimatos obruit Here also call againe to minde Psal 23 4. Though I should walke through the valley of the shadowe of death I will feare no euill for thou art with me thy rod and thy staffe they comfort me A particular experience whereof we finde recorded 1. Sam. 3â— â— Where we reade that Dauid comforted himselfe in his God when his owne company mutinously intended forth-with to haue stoned him Remember also to this purpose the 46. Psalme And Psalme 113. the third verse Our God is in heauen he doth whatsoeuer he will Moreouer Deut 8 3. and Mat. 4 4. Man liueth not by bread onely but by euery word that proceedeth out of the mouth of the Lord. And 1. Sam 14.6 and likewise 2. Chron. 14 11. The Lord helpeth with fewe as well as with mâ—ny And Zâ—char 4.6 Neither by an army nor strength but by my spirit saith the Lord of Hosts And Isay 59 16 c. and Chap. â—â— 1 Aâ— God in the beginning made all things of nothing without any helpeâ— so as it pleaseth him he can helpe as it were without helpe c. But let vs proceede to some other particulars Question WHat is the comfort of this that as the Lord our God is of an infinite and as one would say of a transcendent nature and in his diuine Maiestie of incomprehensible greatnes as Psal 14â— 3 His greatnes is incomprehensible so he is also in dignitie and worthines infinitely excelling al creatures whatsoeuer Answere The comfort hereof is that when our God shall giue iudgement on our side all creatures must be silent before him and rest in his iudgement In the meane while it may iustly be a speciall comfort to the seruants of God that as they serue him which is the chiefe Lord and maister aboue all so their seruice is the most honourable and happie seruice that may be Here indeed the common prouerbe may haue chiefe place There is no fishing to the fishing of the sea ExplicatioÌ„ proofe nor seruice to the seruice of the King c. The reward of no earthly Prince is or can be coÌ„parable to the reward of the king of heaueÌ„ For this happines of the seruants of God Read how they are priuiledged aboue all other yea euen in the times of greatest danger Isay chap. 6â— 8 â— 13 14. Thus saith the Lord As wine is found in the cluster one saith destroy it not for a