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
receiue saith our Sauiour Christ c. Nowe this wee knowe is a speciall petition which wee are to aske of God that it would please him to increase our Faith as wee haue the example of the Disciples of our Sauiour Christ Thus much for the explanation and proofe of this answere NExt to this it is not as I suppose amisse that you shew after what manner I meane in what course and order the holie Ghost doth work this worke of our regeneration and newe birth with the increases thereof in the seuerall parts or branches of it so farre as for the present wee can discerne Question What is the order of this his working Answere First hee sheweth euery one of the Elect children of God his owne ignorant sinnefull and damnable estate yea hee subdueth their soules to an acknowledgement of the iust deserued damnation which is due thervnto and accordinglie to feare and tremble at the curse of the Lawe Secondly hee inlighteneth the minde to see the Saluation of God with hope to bee a partaker thereof Thirdlie hee stirreth vp the affection of the heart to a longing desire after it and therewithall to mourne for sinne which might iustly separate betwixt vs and it Yet so as hee causeth the heart to long with patience in waiting for the comfort and assurance of attaining vnto it Fourthlie he powreth into the soule and conscience a feeling and ioyous tast of Gods loue and of his gratious readinesse to shew mercie yea hee giueth such a certificat of their particular Adoption to bee the children of God that they reioyce more therein then if they had wonne the whole world Finallie the holy Ghost doth not cease to stirre vp euerie true beleeuer to an earnest care and indeuour of daylie profiting by all holy meanes both in Knowledge and Faith and also in Repentance and obedience of the Gospell comforting and strengthening them also against all such lettes and discouragementes as they doe meete withall For the first of these read Iohn ch 16.9.10.11.12 The holie Ghost as our Sauiour Christ hath taught vs reprooueth the world of Sinne and of Righteousnesse and of Iudgment Of sinne saith our Sauiour because they beleeue not in mee c. Wherby it is euident that not to beleeue in Christ is a very great and a grieuous sinne For the second read Ephes 1.17.18 where the holie Ghost is called the Spirit of wisedome and Reuelation inlightening the eyes of our vnderstanding to know the hope of the calling of God c. Read also 1. Cor 2.9.10 The things which the eye hath not seene c. God hath reuealed them vnto vs by his Spirit For the Spirit searcheth all things yea the deepe things of God And for the comfort of Hope see Rom 8.24 Wee are saued by Hope Thirdly for that desire and longing after Saluation which the holy Ghost worketh read in the same chapt the 23. verse and also verses 26.27 Wee which haue the first fruits of the Spirit doe euen sigh in our selues waiting for the Adoption euen the redemption of our bodies Likewise the Spirit also helpeth our infirmities for wee knowe not what to pray as wee ought but the Spirit it selfe maketh request for vs with sighes which cannot be expressed c. And the children of God are noted by this property that they loue the saluation of God Psal 40.16 And which is in effect all one they are said to be such as loue the appearing of the Lord. 2. Tim. 4.8 And therefore they pray Come Lord Iesu come quickly Reuel 22 20. And Psal 119.41 Let thy louing kindnes come vnto me ó Lord and thy saluation according to thy promise Neuerthelesse they wayte with patience according to that of the Patriarke Iaacob Gen 49.18 O Lord I haue waited for thy saluation And as Simeon vppon whom was the holy Ghost as the Euangelist testifieth waited for the consolation of Israel Luke 2.25 And as we read Rom 8.25 If we hope for that we see not we doe with patience abide for it According also to that in the 123. Psal Behold as the eyes of seruants looke to the hand of their Maisters and as the eyes of a maiden to the hand of her Mistres so our eyes waite vpon the Lord our God vntill he haue mercie vpon vs. And that the holy Ghost causeth the children of God to mourne for their sinnes it hath beene shewed before in which respect they are said to be such as mourne in Sion Isai 61.3 The which mourning also ministreth hope of Gods mercy Lamen chap 5.19.20.21 Ezek chap. 9. For the proofe of the fourth branch read Rom 5.5 The loue of God is shed abroad in our hearts by the holy Ghost which is giuen vnto vs. And chap 8.15.16 Ye haue receiued the Spirit of adoption whereby wee crie Abba Father The same Spirit beareth witnesse with our Spirit that wee are the children of God Herein as the Apostle Peter teacheth wee haue cause to reioice with ioy vnspeakeable and glorious 1. Ep 1.8 And in comparison heereof all is but dung as the Apostle Paul truly estimateth Phil 3.8 Finally touching the care of further profitting both in knowledge faith and repentance which the holy Ghost worketh it may be proued from that wee read Philip 1.7 God will performe the good worke which hee hath begun And the prayer of the same Apostle warranteth the same 2. Thessa 1.11 God will fulfill all the good pleasure of his goodnes and the worke of faith with power Hee will leade from knowledge to knowledge from faith to faith and from glory to glory according to the image of God Rom 1.17 2. Corinth 3.18 Read also Prouerb 4.18 The way of the righteous shineth as the light which shineth more and more vnto the perfit day And for proceeding in knowledge consider of that 2. Cor 5.16 Henceforth know wee no man after the flesh yea though we had knowne Christ after the flesh that is not so purely as we ought looking too much to his abasement c. Yet henceforth know we him so no more A figuratiue concession like to that 1. Corinth 4. ◠Consider also of the similitude which the same Apostle vseth in the 13. chap of the same Epistle verse 11. When I was a childe I spake as a childe I vnderstoode as a childe I thought as a childe but when I became a man I put away childish things So it is in the spirituall age as it were of Christ not onely in comparison of our estate heere with that it shall be in the Kingdome of glory but also in respect of that differing measure of grace heere in the Kingdome of grace which now wee speake of For as in the worke of nature all the parts and powers are not perfect at once but they growe in the wombe first Ecclesiast 11.5 and after by the milke of the mothers breast c so is it in the worke of grace Wee are borne of the Spirit wee must growe vp still by the
not seldome giue vnto the wicked whose portion is in this life onelie more speedie and also longer continued outward prosperitie then hee doth to his owne children as in this point euen Caine and his posteritie may from the beginning be examples or instances in that they flourished and ruffled in the worlde while Adam and Eue were without posteritie from any other childe and no doubt grieued to behold the wickednes of Caine vnto the hundred and thirtith yeere of their age before God gaue them Sheth to succeede in stead of godly Abell And the same is euident from the examples of Ishmael and Esau who had eyther of them a long starte before Iaakob as touching the wealth and glorie of this present euill world Gen chapt 36.31 And herewithall also for expeditions sake let vs take the same for examples how God giueth this outward prosperitie and aduancement not onely to particular persones in their priuate estate but also to whole publike states and kingdomes though they be wicked and vngodly as it is further euident by the rising of all the chiefest Monarchies of the worlde among the Assyrians Babilonians Medes and Persians and among the Romans Yet so as their falling and dissolution is likewise determined and ordered by the Sacred prouidence of God as well as their rising according as the holy Prophesies giuen forth therof by holie inspiration from God doe plainly euict Of the which read a speciall instance Dan chap 5.25 God hath numbred thy kingdome and hath finished it saith the Prophet to king Belshazzar And generally it is most certainly determined by the Lord that not onely particular persons but also that whole Families States and Kingdoms that will not serue the Lord shall perish at the last through the iust displeasure and iudgement of God when once their day is come and the measure of their sinne is at the full As Prou 2.22 And 3.33 and 14.11 Isai 54.15 c. Ier 25.15 Zech 14.17 c. Psalme 75.4.5.6 c. God manifesteth his prouidence by his iudgements vpon the wicked from day to day in all places as we might see if we would diligently mark them He bringeth secrete sinnes many times to light verie strangelie euen before men and how much more then may wee iustlie perswade our selues that all things are naked and manifest before himselfe Thus the prouidence of God ruleth all the wicked of the earth as touching their persons and outward estate both particularlie and generallie and also priuatelie and publikelie Question But may the same also be truely affirmed concerning their soules wherein is seated the fountaine of their wickednes that they are likewise gouerned by the holie prouidence of the Lord Yea there is no doubt but it may be truly affirmed and accordingly The grouÌ„d and meaning of it it ought to be so acknowledged and beleeued of euery true beleeuer Question In what sense may it be truly affirmed and ought also to be beleeued that it is so Answere Whereas the wicked through selfe-loue and pride in themselues and of wilfull malice and despite against others they following therein the suggestion of the diuell doe endeuour by all meanes to abuse that wit and strength which they haue naturally howsoeuer God doth not vsually take away from them their wit and strength neither doth bereaue them of all meanes in such sort that they cannot neither deuise nor practise great and mischieuous enterprises yet by his ouer-reaching wisedome together with his most holie and euer-ruling power he turneth their deepest deuises and mightiest designements whatsoeuer to serue his owne most soueraigne counsell and purpose to the glorie of his owne name and the finall benefit and comfort of his Church and people ExplicatioÌ„ proofe This is notably to be seene in the violent practise of the Sabeans and Caldeans against Iob if wee compare the first and the last chapters of that booke together Likewise in the subtile practise of the wicked Iewes against our Sauiour Christ according to that Act 2.23 And in the practise of the brethren of Ioseph against him Gene. 37.27 c. For as Ioseph saith vpon comfortable experience chap 45.5 God sent me before ye for your preseruation And chapter 50.21 When yee thought euill against me God disposed it to good c. Reade also Isai chap 10 5 6 7 c. O Ashur the rod of my wrath c. But hee thinketh not so neither doth his heart esteeme it so but he imagineth to destroy and cut off not a few nations c. But when the Lord hath accomplished all his worke vppon Mount Sion and Ierusalem I will visite the fruit of the prowd heart of the King of Ashur and his glorious and prowd lookes And chap. 37. â—8 29. Because thou ragest against me saith the Lord and thy tumult is come vp into mine eares therefore will I put my hooke into thy nostrills and my bridle in thy lippes c. And verses 36 37 38. The Angell of the Lord went out and smote in the Campe of Ashur an hundred fourescore and fiue thousand c. Yea so doth the Lord ouer-rule the counsells purposes and enterprises of the wicked that whereas they in their wilfulnesse say in themselues and of themselues that they will doe this or that euill and mischiefe God also saith in his iustice euen so often as he seeth it meete to permit and leaue them to their owne will that they shall doe it Yea God himselfe doth it by them we meane the action or thing that is done as it is a iust punishment any way eyther vpon themselues or vpon any other by them but not in respect of the euill quality nor according to the euill ends which the wicked propound to themselues in their vngodly enterprises And thus God aboue that which the wicked intend seruing his one holy counsell by them he doth neuerthelesse by that light of nature which is in them and by the rebukes of his owne spirit in such sort conuince their consciences of their wickednesse euen before they doe commit it that they stand iustly condemned in themselues for euery wicked thing which at any time they eyther minde or doe This is manifest by the examples before alledged as also by that which the Lord saith concerning the hardening of Pharaohs heart Ex. 7.3 and ch 9.12 16. and ch 10.1 20. and ch 14.4 And likewise concerning the open defiling of King Dauids wiues 2. Sa. 12.10 11 12. And according to that which the same King saith of railing Shimei that the Lord had bidden him curse Dauid ch 16.10 According also as the Lord is said to put a lying spirit in the mouth of Ahabs false Prophets to the end he might by their euill counsell bring euill vpon the wicked King as the Prophet Michaiah told him as we reade 1. King 22.23 Neuerthelesse GOD doth many times as pleaseth him take the wise and snarle them so in their owne crafts that he doth not onely ouerthrow their
comfort how then may they be thought any way to impeach his Fatherlie pouidence Let vs therefore to so good a purpose make our diligent inquirie into this pointe also Question And first concerning the fearfull iudgements of God against the wicked howe may the execution of them redounde to the benefite and profite of the children of God Answere First because they daunte them for a time yea those of them that are of the most wicked and reprobate or desperate minde so that by the terror of the iudgements of God vpon them they are discouraged and driuen from the pursute of many their most dangerous and mischieuous enterprises against the Church of God Secondly they are hereby humbled though not of any heartie good will but rather of a seruile minde and dissemblinglie to doe some good to the faithfull seruants of God yea sometime to become vassalls and seruants vnto them Thirdly God doth by his fearfull iudgementes executed vppon the wicked make his diuine Prouidence and souereigne iustice to be for the time famouslie knowne and after a sorte acknowledged in all the world but specially of the faithful in the church of God to the more setteled confirmation of their faith Finallie by the fearful iudgements of God cast downe vpon the heads of the wicked they are conuicted in their owne heartes to acknowledge against themselues that the children of God notwithstanding all their outward afflictions are in better estate then themselues ExplicatioÌ„ and proofe These and if there be any such like they are indeed the notable effects of Gods fearfull iudgements against the wicked euen to the benefit of the childreÌ„ of God according to the thanksgiuing of the Church of God Psalme 136. Which celebrateth the praise of the iudgements of God against the wicked as a fruit of his euerlasting and constant mercie toward his owne Churche and people The first branch of the Answere may be exemplified from the Egiptians who by the plagues wherewith God visited them were not onely stated from their vnreasonable proceedings against the Israelites but they were also ouercome at the last to do all the good they could vnto them euen to the inriching and adorning of them with their iewells so far forth that they did leaue themselues as it were naked and bare And which I pray you of all those that were ouer-whelmed in the red Sea while they pursued the Israelites after they had let them go out of their captiuitie would not likewise haue wished themselues to haue ben rather in their estate then in their owne when they saw the Seas violently returning vpon them And haue not wee our selues had a notable experience in our owne age of our singular benefit by that famous iudgement which Almighty God cast vppon the inuincible and proude nauie of our late chiefe enemies and their confederates Anno. 1â—88 No doubt but the heauie hand of God being then as it were palpablie perceiued and leste euen in their own iudgements vpon themselues it made them the lesse bolde to renew the like attempt against vs nay contrariwise the more willing to be at a kinde of peace with vs. And doubtlesse it shall be as a plentifull streame of water still to quench that fierie malice and ambition at the least as touching that high degree of scorching heate wherewith they were at that time inflamed vnlesse which God of his infinite mercie staye and forbidde the extremitie of our sinnes and intollerable vnthankfulnes for so glorious a deliuerance doe as it were with much wood and brimstone through the iudgement of God against vs set on fire altogether inflame their rage and giue them power to burne vs vp as stubble Secondly as touching the seruile submission of the wicked caused by the iudgements of God consider it from the 44 and 45. verses of the 18. Psalm Where after that King Dauid hath reported how his sword which was the sword of the Lords battels had preuailed against his enemies who were also the enemies of all the Lords people As soone saith hee as they heare they shall obey me strangers shall be in subiection vnto me though lyingly as the Hebrew verbe Iechahhashu there vsed signifieth strangers shall shrinke away and feare in their priuie chambers Yea alreadie they had done thus For the King sheweth what the Lord had formerly done for him in that behalfe And it may well be also a prophesie of the continuance of the same hand of God still for the benefit of his Church froÌ„ time to time euen so often as he in his wisdome shal see it so meete There is also a notable historie to this purpose concerning the Gibeonites in the 9. chap. of the booke of Iudges Read also 1. Kin. 20.31 c. The seruants of the King of Aram submit themselues with halters about their necks to the King of Israel Yea though Ahab was a wicked King yet thus wrought the Lord for his owne names sake and for the remnant of the people And 2. Chron. 32.22 23. After that God had executed that his memorable iudgement against the King of Ashur and his prowd Armie Many are said to bring offerings to Ierusalem and presents to Hezekiah King of Iudah so that he was magnified of all the Nations froÌ„ thence-forth And Act. ch 12. By the feareful iudgment of God against Herod the Lord made way for his word to grow and multiply There are many such like examples to be obserued Thirdly concerning the manifestation of Gods most holy iustice and soueraigne prouidence by his iudgements against the wicked to the euicting of them and to the strengthening of the faith of his people reade Psalm 58.10 11. The righteous man shall reioyce when he seeth the vengance he shall wash his feete in the blood of the wicked And men shall say verily there is a fruit for the righteous doubtles there is a God that iudgeth the earth Reade also Psalm 83.17.18 Let them saith the Psalmist that is let thine enemies be confounded O God c. That they may know that thou who art called Iehouah art alone euen the most high ouer all the earth And Psalm 9.16 The Lord is knowne by executing iudgement And Psalm 126.2.3 When the Lord brought againe the captiuitie of Sion to wit after the Babilonians were subdued c. then said they among the heathen The Lord hath done great things for them And therefore much rather doth the Church it selfe in the same place acknowledge it saying The Lord hath done great things for vs whereof we doe reioyce Read also Ps 33 1â— 11 12. and 119.52 I remembred thy iudgements of old and haue bene comforted Thus the iudgments of God being to the terror of the wicked they are contrariwise a ioy coÌ„fort to the godly Finally concerning the last branch let it be considered that as Balaam the foolish Prophet saw euen in his prosperitie the blessed estate of the people of God to be so great that hee wished that hee himselfe might
Lord say thus I haue no delight in thee Behold saith king Dauid here am I let him doe to mee what seemeth good in his eyes And Psalm 39.9 I should haue bene dombe and not haue opened my mouth because thou diddest it And Psalme 119.75 And Isaiah 39.8 The word of the Lord is good which thou hast spoken saith Ezekiah to the Prophet Isaiah Read also Dan 9.7.8.13.14 and Nehem 9.33 And not to waite for the counsell of God is noted to be a fruit of vnbeliefe Psalme 106.13 For the hope of a good issue wee haue seene sufficient ground in the fourth branch That it is our duty to increase in loue toward God according to the increase of our deliuerances Read Psalm 116.1 I loue the Lord because he hath heard my voice and my prayers c. And Psalme 18. I loue thee dearely O Lord my strength It is the beginning of the Psalme which Dauid writ after that God had deliuered him out of the handes of all his enemies The fruit wherof was this that he was the more established in Gods goodnes See Psalm 3. and 23. And in the holie Storie 1. Sam. 17.34.35.36.37 And 2. Corinth 1.10 and 2. Timot chapt 4.17.18 That it is our dutie both in prosperitie and aduersitie to be thankefull to God take Iob for a notable example chapt 1.21 The Lord hath giuen and the Lord hath taken blessed be the name of the Lord. And chapt 2.10 Shall wee receiue good at the hand of God and shall we not receiue euill In all things saith the Apostle giue thankes for this is the will of God in Christ Iesus towardes you 1. Thess 5.18 Verilie there is no bit of bread that we eat in prosperitie nor any garment which we put on c. Neither in aduersity is ther the least mitigation of paine or renewing of comfort but it is from the prouident and Fatherlie hand of God who houldeth our soules in life And therfore iust cause why we should be thankfull to him for all his goodnes Both in the one estate and also in the other we ought to resolue our selues with Iob to put our trust in the Lorde though hee should kill vs. ch 13.15 It is our dutie aso to reioice in the execution of the iudgements of God against the wicked Read Psalm 58.10.11 and 64.10 and 92.1.2.3.4 And Psal 136. And Psal 119.62 At midnight saith the Prophet will I rise to giue thankes vnto thee because of thy righteous iudgements And verse 104. Seuen times a day doe I praise thee because of thy righteous iudgements And Isaiah 49.13 Reioyce O heauens and be ioyfull O earth brust forth into praise O mountaines for God hath comforted his people and will haue mercie vpon his afflicted c. Finallie wheras wee haue seene before that there are speciall comfortes appertaining to death as touching those that die in the Lord so let it not be forgotten heere that in so much as it is in it selfe a speciall fruit or punishment of sinne there are speciall good vses to be made of the due meditation of it in this respect For first it is verie effectuall to beate downe all hautines and pride of hearte in vs whilest that wee remember as the truth is that wee are but dust and that to dust wee must returne Genes 3.19 And Psalme 90.3 Genes 18.27 Secondlie it may iustlie preuaile with vs to withdrawe our heartes from all inordinate care of delicious pampering of the flesh which is but a fatting of it for the wormes Isaiah chap. 14.11 Iob. 17.13.14 Thirdlie it may iustlâ—e prouoke vs to the speedie imbracing of the feare of God and to the diligent practise of euery good and Christian dutie seeing we haue but a short tine of abiding here and because God wil call vs to an account howe wee haue spent our life Psalme 119.17.18.19 Ecclesiast 11.9 and chapt 12.14 Fourthlie it may well be vsed as a speciall remedie against hypocrisie in matters of Gods holie and immediate worship and against all dissembling deceitfull dealing towards men because nothing will giue sound comfort against death but that which is sincere and vnfained An euill conscience will betraye it selfe Matth. 7.21.22.23 And chapt 22.12.13 Last of all it is mightie to admonishe vs to holde fast the faith and loue of Christ who is the onely roote and fountaine of all comfort both in life and in death in this worlde and in that which is to come Philippians chapter 1.21 These then and all other like to these are the duties belonging to the comfort of faith in Gods fatherlie prouidence But here a doubt may seeme profitablie to be answered though something hath bene alreadie said concerning that point for the answering of it before The Danger of not beleeuing For seeing that all things are so ruled and ordered by Gods Almightie prouidence that without his blessing it is altogether in vaine to goe about to buâ—ld the house Question or to watch the citie c as wee read Ps 127. Doth not this take away and vtterlie frustrate all our prouidence or fore-cast all whatsoeuer diligence and indeuour we shal vse either in our ciuill or domesticall and houshold affaires and busines of this life Answere No it is farre otherwise God expreslie requireth and commandeth our best diligence withall holie and discret circumspection and fore-sight to serue his diuine Prouidence in verie many things for his glorie and our owne benefit and hee hath also promised and doth daylie yeelde blessing and good successe there-vnto Onely wee must take heede that we trust not in our owne wit diligence or in any lawfull meanes whatsoeuer we vse but in the blessing of the liuing God alone As touching wicked and vnlawfull meanes we must in no wise vse any of them And seeing the wisedome gouernment of God our heauenly Father is high aboue all our vnderstanding and indeuours therefore also it is our part to be content though things take not that effect alwaies which we intend desire insomuch as we may be sure that God will bring all to a more excellent passe then we could once conceiue in our mind ExplicatioÌ„ proofe It is very true and wee haue seene sufficient ground of it before Neuerthelesse God alloweth of all those indeuours which his children make according to the rules of his reuealed will and within the compasse of their callings Hee will also turne their indeuours to their blessing and reward howsoeuer for secret causes knowne to himselfe hee doth not giue them their desired and expected effect but rather the contrary as it may seeme And that God requireth our diligence and wisedome in seruing his prouidence it is euident euery where both by precept and also from the notable examples of the seruants of God Read Pro 6.6 Goe to the pismire ô thou sluggarde c Eccl 9.10 All that thy hand shall find to doe do it with all thy power c and Ier 48.10 Cursed
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
ground in the word of God and therefore to abstaine from all curious speculations beside As for example it were in the present case a vaine thing for any of vs to busie our selues to know who those men were that our Sauiour raised vp at this his owne resurrection and who they were to whom they appeared and what their communication behauiour was c. Neuerthelesse insomuch as the end why our Sauiour Christ did raise vp the bodies of these Saints is of it selfe euident namely to declare the mighty effect and most blessed fruite of his Resurrection vnto his Church which is that by him all the faithfull shall at the last day rise againe to euerlasting life neuer to die any more it seemeth that we may not without good reason conceiue that they died not againe but that they are receiued vp into heauen as a fruite of our Sauiours Ascension thither on the Church of Gods behalfe like as their resurrection was a fruite of his Resurrection as was said euen now But it is not meete that we should be ouer stiffe or contentious in it no more then wee ought to be concerning the bodies of Henoch or Elijah though it is most likely that they were taken vp bodily into heauen The iudgement of M. Caluin is worthy to be respected of vs in that he writeth concerning this point in his Harmonie thus Sicuti non facilis est nec prompta solutio ita anxié laborare nihil attinet in re cognitu non necessaria Diu in hominum coetu fuisse versatos verisimile non est quia tantum ad breue tempus conspici oportuit vt in illo speculo vel imagine manifesta esset Christi virtus Quum autem Deus apud viuos spem celestis vitae confirmare voluerit in illorum persona nihil absurdi erit si dicamus eos hoc officio defunctos iteruÌ„ quieuisse in suis sepulchris Veri similius tamen est vitam qua donati sunt non fuisse deinae illis ademptam Nam si mortalis fuisset solidae resurrectionis documentum esse non poterat That is As the dissoluing of the doubt is not easie or readie at hand so there is no neede to trouble our selues much about it seeing it is a matter not necessary to bee knowne That they continued long among men it is not very like for it was enough that they were seene for a short time to the end that the power of Christ might in that glasse as it were bee represented and made manifest vnto them And insomuch as it was the pleasure of GOD in their person to confirme vnto the liuing the hope of the heauenly life it shall not bee vnreasonable to say that they rested againe in their graues after they had performed this dutie Neuerthelesse it is more likely that the life where-with they were indued was not afterward taken away from them For if it had beene subiect againe to death it could not haue beene a through proofe of the resurrection To the which resolution Master Beza doth easily condescend where hee writeth thus Qui ante ipsum per ipsum ex miraculo suscitati sunt iterum morituri suscitati sunt quum tamen huius miraculi finis sit vt sciamus hos fuisse suscitatos testes virtutis resurrectionis Iesu Christi in aeternam felicitatem futuros Hom. 34. in Hist. Passionis Sect. 4. That is They which haue beene miraculously raised vp before him and by him were raised vp to die againe but the scope of this miracle is to let vs know that these were raised vp to set forth the power of the resurrection of Iesus Christ touching endlesse happinesse And Master Perkins in his exposition vpon this Article It may be demanded saith hee what became of the Saintes that rose againe after Christs resurrection Answ Some thinke they died againe but seeing they rose for this end to manifest the quickening vertue of Christs resurrection it is like that they were also glorified with Christ and ascended with him to heauen This is the iudgement of those good and faithfull seruants of God But some man may say If it be not a matter of faith but left as vncertaine by the holy Euangelist what mattereth it that any should be carefull to say any thing at all this way or that way of it I answer that it is a good duty and a worthy fruit of faith in matters doubtfull and yet of good vse to interpret them most nearely according to the proportion of faith and yet so as to determine without preiudicing of those who without contentiousnesse and without preiudice against any Article of faith doe differ in iudgement from vs. Touching other things conteined in this text they are more questionlesse and very certaine First that the bodies of the Saintes onely that is of those that died the faithfull seruantes of God were raised againe and that also to certifie the faithfull liuing that Christ was risen and that the raising vp of the bodies of these Saints should be likewise as a pledge of the resurrection of all the faithfull to euerlasting life at the end of the world Secondly that their soules returned euery one to their owne bodie from that place of rest where they were preserued among the soules of all other the faithfull departed Whence also the being or existence and immortality of the soule though seperated from the body may bee confirmed And thirdly it is certaine that these Saints did not appeare after the manner of Ghosts without any true bodies but they appeared verily and indeede in their owne true and naturall bodies which God restored to them againe And finally where it is demanded why in this our text the Citie of Ierusalem being most bloody and wicked yea though there had beene no other sinne among them but this of putting our Sauiour to death iâ— for all that called the holy Citie I answer that the holy Euangelist calleth it so first and principally in respect of Gods sanctification dedication of it from the beginning to himselfe to be a most holy Citie therfore plâ—ced his holy Temple in it though they had now long since miserably polluted defiled both it and the Temple by their sinneâ— And secondly he calleth it so The causes why hee was to rise againe because there were in it remaining stil a remnant of the holy seruants of God both of men and women Thirdly it is called holy because God minded to reare vp a spirituall Temple and Church vnto our Lord Iesus Christ in the midst of it by the Apostles preaching that from thence euen out of the Sion of God might the Gospel bee carried vnto the ends of the earth Psalm 110.3 Isai 2.3 Mich. 4.2 Luke 24.46.49 Thus farre of the manner of the resurrection of our Sauiour THe reasons or causes why the same our Sauiour did rise againe they are next to be considered of vs. Question Which are they Answer First the prophecies of
Gâ—ntils yea euen towards our selues at this day who should neuer haue heard of our Sauiour Christ and the fruites and benefits of his Gospell nor enioyed any ordinarie ministerie and preaching of it had it not beene by the meanes of this most blessed and Apostolick coÌ„mission granted to these disciples to that ende For as touching the Apostle Paul his calling and commission we may well reckon it to be but for a time as it were of this grand charter if I may so speake In the second of the circumstances that is the order of their proceeding which our Sauiour prescribeth is an effect of the constant loue of God towards his peculiar people the Iewes who though they had deserued to be forthwith reiected yet insomuch as in his rich mercy he had reserued a remnant of his election to himselfe he would honour that citie of theirs wherein he had placed his name and his Temple with the calling and gathering together of the first Christian Church yea euen from among them that were persecutors and murtherers of his Sonne And to And to the same end doth our Sauiour himselfe magnifie his mercy towards them in that he commandeth his Apostles to preach first at Ierusalem as also that the holy prophesies might be fulfilled which gaue forth long before that the Lord would send forth the rod of the power of our Sauiour out of Sion Psal 110.2 Isai 2.2.3 Michah 4.1.2 And so it came to passe that euen manie of all sorts were conuerted not onely in Ierusalem but also of other Countries such as were Proselytes c. by the first preaching of the Apostles as we read in the 2. chapter of the Acts c. For at one Sermon three thousand were conuerted and called to the faith of Christ and after that many more by Peter and the rest Hitherto of the sixth particular belonging to the last remedy which our Sauiour vsed against the vnbeliefe of his chiefe disciples it consisting of diuers branches as we haue seene Let vs proceede to the seuenth Question What is that Answere 48. Now yee are witnesses of these things saith our Sauiour ExplicatioÌ„ proofe In this seuenth particular our Sauiour authoriseth his Disciples to be authenticall witnesses both of his sufferings and also of his resurrection that repentance and forgiuenes of sinnes was graunted generally to the Gentiles as well as to the Iewes In which respect they are called witnesses chosen before of God as was obserued from the sermon of Peter to Cornelius and the assembly gathered together in his house Act. 10.41.42.43 and in many other places as they were alledged and set downe before Neither were they appointed to be witnesses that they should onely report things which they knew to be certainly performed and so to leaue the hearers to themselues whither they would beleeue them or no but so to report them as they might by effectuall signes and wonders and by the mighty power euidence of the holy Ghost confirme vnto them that the most ioyfull message which they preached did belong vnto them euen to so many of them as would giue credite to their testimonies deliuered to them in the name of our Sauiour Christ and of God to their saluation But as touching the effects and vses of this their Apostolicall testimonies and preaching our Sauiour expresseth them more purposedly in that which we reckoned for the eight particular of the dealing of our Sauiour in this his last and most effectuall remedy which he vsed against the vnbeliefe of his disciples in this his fift appearance Question Which is that Answere It is that which the Euangelist Iohn hath recorded in these words of our Sauiour chap. 20.23 Whosoeuers sinnes yee remit they are remitted vnto them and whosoeuers sinnes yee retaine they are retained The powerfull effect here promised and assured to the Apostolicall ministerie ExplicatioÌ„ is generall like as their commission was For as they were aucthorised to preach to all nations repentance and remission of sinnes in the name of Christ so here our Sauiour for their further incouragement giueth them his warrant that whosoeuers sinnes they should remit should certainly be remitted and whosoeuers sinnes they should retaine should verily be retained Thus therefore the effect of the Apostles ministerie is assured to be as generall as their commission was But the effect is not all of one sort or of like kinds as we see For to some it is healthfull and sauing to other it is not so but contrariwise hurtfull and damnable according to that of the Apostle Paule 2. Cor. 2.15.16 We are vnto God the sweet sauour of Christ in them that are saued and in them which perish to the one we are the sauour of death vnto death and to the other we are the sauour of life vnto life and who is sufficient for these things The reason of which contrary effect is not in the Gospell which is in the owne nature one and the same but in respect of the contrary disposition of those to whom it is preached Insomuch as the one sort through the grace of God doe in hearing beleeue and obey it the other of their owne stubbornnes either altogether despise it as a doctrine vnworthy to be receiued and so prophanely reiect it or else they are such as vnto secure contempt do add presumptuous rebellion and opposition against it Like as the sunne though of one and the same nature in it selfe melteth wax but hardneth clay maketh a sweet thing to smel the more sweet but causeth carrion to stink the more And therfore as the same Apostle saith further in the 12. chap. of the same 2. Ep. to the Cor. ver 3.4.5.6 Though we walk in the flesh yet we do not warre after the flesh For the weapons of our warfare are not carnall but mighty through God to cast downe holds casting downe imaginations and euery high thing that is exalted against the knowledge of God and bringing into captiuity euery thought to the obedience of Christ and hauing in a readines vengeance against all disobedience when your obedience is fulfilled Answerable also to that 2. Thess 1.7.8.9.10 The Lord Iesus shall shew himselfe from heauen with his mighty Angels in flaming fire rendring vengeance vnto them which do not know God which obey not the Gospel of our Lord Iesus Christ which shall be punished with euerlasting perdition from the presence of the Lord and from the glory of his power when hee shall come to be glorified in his Saints and to be made meruailous in all them that beleeue because our testimonie towards you was beleeued in that day Now that we may vnderstand these contrary effects of the Apostolick ministerie the better contained in these words of remitting and retaining of sins we are to consider two things Question First what is meant by the words of remitting and retaining Secondly how these actions may be ascribed to the Apostles Touching the first therfore how are we to
Prophesies which were giuen forth concerning this soueraigntie of our Sauiour and this mightie administration of his kingdome from the right hand of God long before as Psal 110.1 c. The Lord saith the Princely Prophet King Dauid saide to my Lord Sit thou at my right hand vntill I make thine enemies thy footestoole The Lord shall send the rod of thy power out of Sion c. The whole Psalme is nothing else but a propheticall description of the mightie fruites and effectes of the royall Priesthood and Priestly royaltie of the kingdome of our Sauiour Christ in the subduing and ouerthrowing of his enemies from the glorious right hand of God And so also saith the holy Apostle Paul 1. Cor 15.25 from the authoritie of the same Psalme he must raigne till he hath put al his enemies vnder his feete In which words of the Apostle two things are well worthy to be obserued of vs. First that he interpreteth the sitting of our Sauiour at the right hand of God by this word to raigne because thereby as hath beene shewed alreadie his most high and kingly authoritie is signified Secondly that he referreth it vnto our Sauiour Christ which the holy Psalmist attributeth vnto God insomuch as the Lord doth that by our Sauiour Christ to whom he hath giuen all power and authoritie for the gouernment of his Church which the Prophet saith that God would doe himselfe And so he doth indeede though not imediately but as it were by the hand of our Lord Iesus Christ This most high souereigntie of our Sauiour was likewise prophesied of by the Prophet Daniel as we read cha 2 verses 44.45 The God of heauen saith Daniel shall set vp a kingdome which shall neuer be destroied and this kingdome shall not be giuen to another people but it shall breake and destroy all these kingdome hee speaketh of the proud rebellious monarchies of the world it shal stand foreuer And to his purpose is our Sauiour Christ compared there to a stone cut out of the mountaines without hands that should breake in peeces the yron The letter intēds the 4. Monarchies vz of the Babiloniās the Medes and Persians of the Grecians and Syria Egypt the clay the siluer and the gold that is to say which should breake all other kingdoms how strong or how rich soeuer they should be which wil not submit themselues vnto him For as it is in the 35. verse of the same chapter all the rebellious kingdomes of the world were to become like the chaffe of the sommer flowers which the winde carrieth away so that no place is found for them But as touching the stone which smote the image that should become as the Prophet saith a great mountaine and fill the whole earth And againe ch 7. v. 13.14 As I beheld in visions by night behold one like the Sonne of man came in the clowdes of heauen and he approached vnto the aucient of dayes and they brought him before him And he gaue him dominion and honour and a kingdome that all people languages and nations should serue him his dominion is an euerlasting dominion which shall neuer be taken away and his kingdome shall neuer be destroied And in the same chap verses 26.27 The same holy Prophet foretelling the afflictions which should befall the Church through the crueltie of tyrannous persecutors saith that the iudgement should sit to take away the dominion of the persecutor to consume and destroy it to the end And as the Prophet addeth further The kingdome and dominion and the greatnes of the kingdome vnder the whole heauen shall be giuen to the holy people af the most high whose kingdome is an euerlasting kingdome and all power shall serue and obey him The Prophet Daniel I confesse doth in these words first of all speake to comfort the Iewes to describe vnto thē what their estate should be vntil the cōming of our Sa Ch into the world and that though many tirants should arise to trouble them yet should they be suppressed by the hand of God Neuertheles his prophesie extendeth it selfe further yea euen beyond all extent of time as his wordes doe plainly shewe And euen that also which did most properly concerne the Church of the Iewes it containeth a proportionable resemblance of the state of the Chistian Churches such as it was afterward in the like times of their persecutions vnder the like vnmercifull tyrants And in this respect many things are spoken in the Reuelation of the new Testament in way of reference or by allusion at the least to this prophesie of Daniel and to some other of the holy Prophets Thus Reuel 1.6 our Sauiour is called in these dayes of the Gospell the Prince of the Kings of the earth And chap 19. verses 11.12 c. I sawe heauen open saith Saint Iohn and behold a white horse and hee that sate vpon him was called faithfull and true and he iudgeth and fighteth righteously And his eyes were as a flame of fire and on his head were many crownes and hee had a name written which no man knewe but himselfe And he was clothed in a garment dipped in blood and his name is called the word of God And the warriors which were in heauen saith Saint Iohn followed him vpon white horses clothed with fiue linnen white and pure And forth of his mouth went out a sharpe sword that with it he should smite the heathen for he shall rule them with a rod of yron for he it is that treadeth the wine presse of the fiercues and wrath of almightie God And he hath vpon his garment vpon his thigh a name written The King of Kings and the Lord of Lords And chap 17 14. The Lambe shall ouercome the Kings of the earth for he is Lord of Lord and King of Kings c. Thus then wee see how our Sauiour shall finally preuaile against all the enemies of his Church the which he doth account to be his enemies as was said And also how all the neglect of his Saints is esteemed of him to be the neglect of himselfe according to that Mat 25. verse 42. c. I was an hungred and yee gaue mee no meate c. Verily I say vnto you insomuch as ye did it not to one the least of these ye did it not to me And that he doth likewise take all the iniuries done against them to be done against himselfe we see it plainely from that his owne speech to Saul saying thus vnto him Saul Saul why persecutest thou me And againe I am Iesus whom thou persecutest And therewithall sheweth Saul his dangerous enterprise telling him that it was hard for him to kicke against prickes Act 9.4.5 How as he shall finally preuaile against all his enemies so we are further to consider and to assure our selues to our comfort that hee will in the meane white euermore so wisely order and moderate yea so mightily ouer rule all causes and persons as may best
the proofe of the second point that all religious worship both inward and outward is due to our Sauiour sitting at the right hand of God Which that it is so it may be euident vnto vs from that which we reade Philip. 2.9 10 11. where after that the Apostle hath made a notable description of his exceeding great humiliation hee inferreth this vpon it saying Wherefore also God hath highly exalted him and giuen him a name aboue euery name That at the name of Iesus euery knee should bow both of things in heauen and of things on earth and of things vnder the earth And that euery tongue should confesse that Iesus Christ is the Lord vnto the glory of God the Father Reade aâ—so 1. Tim. â— 21 I charge thee saith the Apostle to Timothie an Euangelist before God and the Lord Iesus Christ and the elect Angells that thou obserue these things without preferring one to another and doe nothing partially He speaketh of such things as doe nearely concerne the diuine worshippe and seruice of God and our Sauiour Christ and the reuerend ordering and performing the duties thereof And againe 2. Epist 4.1 I charge thee therefore before God and before the Lord Iesus Christ c. Reade also Heb. 12.28 29. Wherefore saith the Apostle seeing we receiue a kingdome he speaketh of the kingdome of our Lord Iesus Christ now established from heauen which cannot be shaken let vs haue grace whereby we may so serue God that wee may please him with reuerence and feare For euen our God is a consuming fire And so it is said of our Sauiour Christ that hee shall come at the last day with flaming fire rendering vengeance to them that doe not know God and which doe not obey the Gospel of our Lord Iesus Christ c. To this purpose therefore the propheticall exhortation of the 2. Psal ought to take place among vs yea among the Princes of the earth as wee reade verse 10 c. where after that the Prophet hath shewed how fearefully our Sauiour shall proceede against his enemies yea euen here in this worlde hee earnestly admonisheth and exhorteth those that bee corrigible euen so manie as appertaine to the Lorde that they would bee wise in time and so preuent the perill Be wise now therefore O yee Kings saith he be yee learned O yee Iudges of the earth Serue the Lord in feare and reioyce in trembling Kisse the Sonne that is in all honourable sort declare your selues to be his willing and professed subiectes lest hee be angrie and yee perish in the way to wit before you bring your owne deuises to passe which surely hee will frustrate aboue that you can be aware when his wrath shall sodenly burne or as they translate and as the wordes will well signifie burne neuer so little to shewe the fearefulnesse of his wrath And then hee concludeth the Psalme with this excellent sentence Blessed are all that trust in him The last place which I will alledge to this purpose is Psal 110. verse 3. where the same holy Prophet euen the princely Prophet Dauid deriueth this as an effect from the sitting of our Sauiour in his kingly glory and souerainge power at the right hand of God that his people should bee such as will through the mightie power of his word and by grace of his holy Spirit in the daies of his Gospel stocke in companies and that also with great cheerefulnesse to yeelde all spirituall worshippe and seruice to our God in the name of Iesus Christ our Lord. The Lord saith King Dauid shall send the rodde of thy power that is the scepter of his word and Gospel out of Zion saying Be thou ruler in the middest of thine enemies Thy people shall come to offer willingly in the time of the assembling of thine armie to wit to defend thy Gospel by the sword against the violent aduersaries thereof according to that Psalme 47. verse 9. or rather when they shall come by troopes vnto the places of thy spirituall worshippe to learne to fight thy spirituall battells against their spirituall enemies the worlde the flesh and the Diuell by an allusion to the holy custome of the Iewes resorting by companies to the Temple of the Lord at the solemne feastes of the Lawe according to that Psalme 42. verse 4. and Psalme 84 verse 7. For so the wordes seeme to follow aptly thus in the seemely places of thy holinesse yea euen from the wombe that is so soone as they shall bee spiritually regâ—nerated vnto thee as it were betimes in the morning or at the peepe of the day that is most diligently shall the dew of thy youth that is thy newe borne babes very copiously according to the falling of the dew vpon the earth like to that phrase of speech 2. Sam. 17.12 vsed in that sense though then by Ahitophel to a wicked purpose shall present themselues vnto thee The reason whereof followeth answer rable to that which went before The Lord hath sworne and will not repent Thou art a Priest for euer after the order of Melchisedech And thus wee see that from this Article concerning our Sauiours royall aduancement to bee the onely spirituall King and Prince of his Church that is of all the Saintes of God that all holy and religious worship is due vnto him Now thirdly that all submission and obedience is for his sake and according to this word to be yeelded to all ciuill Magistrates and t all ecclesiasticall Church gouernour as it is euident Rom. 13.1 c. Let euery soule be subiect to the higher powers c. And Matth. 18.15 and verses 18 19. Verily saith our Sauiour I say vnto you Whatsoeuer ye shall binde on earth shall be bound in heauen c. Where out of all question he had respect of that heauenly soueraigntie which he hath now at the right hand of God And fourthly touching generall obedience in the common actions and conuersation of our liues reade Colos 3.1 c. If then yee be risen with Christ saith the Apostle seeke those things which are aboue where Christ sitteth at the right hand of God Set your affections on things which are aboue and not on things which are on the earth For ye are dead your life is hidden with Christ in God When Christ who is our life shal appeare then shal ye also appeare with him in glory Mortifie therfore your meÌ„bers which are on the earth fornication vncleannes c. And 1. Thes 4.1 2. And furthermore saith the Apostle we beseech ye brethren exhort ye in the Lord Iesus that ye increase more more as yee haue receiued of vs how yee ought to walke and to please God For yee know what commandements we gaue you by the Lord Iesus For this is the will of God euen your sanctification and that ye should abstaine from fornication c. If we shall doe thus yea constantly to the end and not be turned away by any afflictions then behold
regard of the stabilitie of the whole church and euery true member thereof according to that of the same Apostle 2. Tim 2.19 The foundation of God remaineth sure and hath this seale The Lord knoweth who are his And thus as it is written Heb 6.18.19 The stablenes of the counsell of God afordeth vs strong consolation vpon the which the ancre of our soules that is the hope which is set before vs may bee sure and steadfast in heauen against all the stormes and tempests which we shall meete withall while we sayle as it were in the discomfortable and dangerous Sea of this wicked troublesome world Read also Mat 16.18 The gates of hell shall not ouercome the Church There be likewise many comfortable testimonies in the holy Prophets As Psal 46.5 c. God is in the midest of it therfore shall it not be moued And Ps 125 1. They that trust in the Lord shall be as mount Sion c. Isai 54.17 All the weapons that are made against thee shal not prosper c Ioel 2 32. In mount Sion and in Ierusalem shal be deliuerance And chap 3 20. Likewise Obad verse 17. And Micah 7.20 God will performe his truth to Iaakob and mercie to Abraham c. But to the end we may haue our part in this so singular a comfort How may we be assured Question that wee are in the number of the elect of God and consequently true members of the holy catholike Church of God Hereby may we knowe that we are the elect of God Answer if so be we haue receiued his Spirit of adoption and sanctification ExplicatioÌ„ proofe We may doe so indeede For so saith the Apostle Iohn 1 Ep ch 4 13. Hereby we knowe that we dwell in God and God in vs because hee hath giuen vs of his Spirit The which Spirit also as wee haue seene before is as the earnest or seale of our election to salution And therefore it beareth the name of the Spirit of adoption c. Question But that we faile not nor be deceiued in this our comfort how may we know that God hath giuen vs of his Spirit and that wee are sealed thereby vnto redemption and saluation Answer We may know it certainly by the inward effects which the holy Spirit of God worketh in vs and by the outward effects of holines which the same Spirit inableth vs to performe and causeth our Spirits to take delight and pleasure therein from a pure heart with a good conscience and through faith vnfeined ExplicatioÌ„ proofe You answer truly and well For so doth the Apostle Iohn mentioned euen now teach vs 1 Ep ch 2 v. 3. Hereby we are sure that we knowe him if we keepe his commandements And ch 3 23.24 This is his commandement that we beleeue in the name of his Sonne Iesus Christ and loue one another as he gaue commandement For he that keepeth his commandements dwelleth in him and he in him hereby we know that he abideth in vs euen by the Spirit which he hath giuen vs. Now this Spirit leadeth vs into the obedience of Gods commandements whereby also it is discerned to be in vs. Prouided alwaies that our obedience be as was answered out of a pure heart and of a good conscience and of faith vnfained According to that of the Apostle Paul 1 Tim 1 5. Moreouer the fruits of the Spirit whereby his abiding in vs may be assured vnto vs are in many particulars reckoned vp by the Apostle Paule Gal 5 22 23 And Eph 5. v. 9 in many other places Wherein if we take delight with care to practise them in our liues we may assure our selues that God hath giuen vs his Spirit And namely The Duties if we shall be carefull to acquaint our selues with prayer and supplication to God for the increase of these his good gifts and graces For this is a speciall propertie of the Spirit of adoption and sanctification as the same Apostle teacheth vs Rom 8 15. Whereby and by the other fruites of sanctification before mentioned the Apostle doth in the same place verses 14 and 16.17 assure vs that we are such as belong to God and to whom the inheritance of the kingdome of God doth belong For saith he as many as are led by the Spirit of God they are the Sonnes of God For ye haue not receiued the spirit of bondage to feare againe but yee haue receiued the spirit of adoption whereby we cry Abba Father The same spirit beareth witnesse with our spirit that we are the children of God If wee be children we are also heires euen heires annexed with Christ if so be that we suffer with him that â—ee may also be glorified with him And marke this well that among many other things the holy Apostle sheweth vs that our willing suffering with Christ that is while wee walke in the holy waies of God is a sure token that wee are in the number of the elect children of God For as he saith further verse 29. of the same chapter Those whom God knewe before he also predestinated to be made like to the image of his Sonne to wit euen in the induring of afflictions c. And to the same purpose of comforting and incouraging of all such that they are the vndoubted children of God tendeth all that which followeth euen to the end of that most comfortable chapter Whervnto also the testimonie of the Apostle Peter serueth notably in the first chapter of his 2. Epistle verses 5 6 7 8.9 10 11. Therefore giue all diligence therevnto ioyne moreouer vertue with your faith and with vertue knowledge And with knowledge temperance and with temperance patience and with patience godlines and with godlines brotherly kindnes and with brotherly kindnes loue c. For as the Apostle saith hereby we shall make our calling and election sure And he assureth vs in the name of the Lord that if we doe these things we shall neuer fall but that an enterance shall bee ministred vnto vs aboundantly into the euerlasting kingdome of our Lord and Sauiour Iesus Christ Read also Ps 15. where the Spirit of God by his holy Prophet maketh the same conclusion from a rehearsall of sundrie like vertues in the former part of the Psalme And thus we see that the comfort of faith coÌ„cerning the Article of the holy catholike Church of God is very great and manifold in respect both of the vniuersalitie and holines of it and chiefly in regard of the holy election of God Hetherto therefore of the vse of the doctrine of this Article for the comfort of faith WE are now to inquire likewise after the vse of it touching the fruites of obedience and that in the same order wherein we haue inquired of the Comforts Question First therefore what is the dutie belonging to the comfort of faith concerning the vniuersalitie of the Church Answer Insomuch as there is but one Church of God and that without it here
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