died in the Lord were in their soules aliue with the Lord. And thus in the Prophecie of Isa chap. 26.19 the word of resurrection is referred to the body expresly Thy dead men shall liue saith the Prophet euen with my body shall they rise Awake and sing ye that dwell in the dust c. It is true in deede that these wordes of falling and rising againe are vsed otherwise in a borrowed kinde of speech to signifie the falling that is the sinning of the soule and the spirituall calamitie thereof or the rising that is the returning of the soule vnto God by repentance and amendment of that sin whereby it fell from obedience to God before as Ier. chap. 8.4 Thus saith the Lord The meaning of the word Resurrection Shall they fall and not arise shall he turne away and not turne againe And Luc. 2.34 Beheld saith Simeon speaking of our Sauiour Christ a fewe daies after hee was borne this child is appointed for the fall and for the rising of many in Israel Likewise Rom. 9.31.32 They haue stumbled at the stumbling stone As it is written Behold I lay in Sion a stumbling stone and a rocke to make men fall but euery one that beleeueth in him shall not be ashamed And againe chap. 11. verse 11. I demaund then saith the Apostle haue they stumbled that they should fall God forbid but through their fall saluation commeth vnto the Gentiles to prouoke them to follow them Wherefore if the fall of them be the riches of the Gentiles how much more shall their abundance be And verse 15. For if the casting away of them be the reconciling of the world what shall the receiuing be but life from the dead And in this respect also the Apostle Iohn telleth vs of a first Resurrection that is to say from the death of sinne wherein we naturally lie dead before wee can escapè the second death and be partakers of the Resurrection of the body to euerlasting life Reuel 20.5.6 And the Apostle Paul Rom. 6.1.2 c. 12. But neither this falling nor this rising belongeth to our Sauiour Christ because he neuer knew sinne For his soule being most pure holy from the wombe continued so in the whole course of his life euen to death in death without any falling or the least declining that might be from the obedience of God Thus then we see how in the first place the word of Resurrection or rising againe is to be vnderstood in this article of our faith Wherein though we haue beene somewhat long yet I trust not without some good fruit Question NOw secondly what are wee to consider from the holy Storie which the Euangelists doe record concerning the time when our Sauiour Christ rose againe Answer The time is expressed in the words of the Article The third day he rose againe from the dead But yet more particularly the holy Storie sheweth that it was in the morning of that third day very early euen at the rising of the Sunne Explication and proofe So it was in deede For first concerning the third day it is agreeable to that which our Sauiour himselfe spake before of the time of his Resurrection Mat. 16.21 and ch 17.23 and ch 20.19 Ioh. 2.19 And the same day that our Sauiour did performe this the Angel testifieth that it was the third day after that he had suffered according to the same words of our Sauiour Luke 24.7 And the same day the two Disciples acknowledge that it was the very third day verse 21. of the same chapter And our Sauiour himselfe againe verse 46 Likewise the holy Apostles first Peter Act. 10.40 and then Paul 1. Cor. 15.14 He rose the third day according to the Scriptures And that the same Resurrection of our Sauiour was early in the morning euen about the sunne rising it is euident by the holy Story insomuch as hee was risen before Mary Magdalen could come to the Sepulcher though shee rose while it was yet darke and hasted her iourney thither as wee reade Ioh. 20.1 Now the first day of the weeke came Mary Magdalen early when it was yet darke vnto the Sepulcher for so early did she set out and yet when she came shee saw the stone taken away from the toombe c. And Mark 16.2 it is reported that other women also early in the morning in the first day of the weeke came to the Sepulcher when the sunne was yet rising c. But the body of our Sauiour was risen before as the Euangelist doth furthermore testifie verse 9. saying And when Iesus was risen againe in the morning which was the first day of the weeke he appeared first to Mary Magdalen c. Thus then touching the time of the Resurrection of our Sauiour it is noted three waies First that it was on the third day after his sufferings reckoning from the beginning of them as we may well doe though in deede it was the third day albeit we reckon from his death and buriall as hath beene obserued heeretofore Secondly it is noted to be early in the morning neere about the rising of the Sunne Thirdly that it was on the first day of the weeke The time when he did rise againe that is to say the day after the Iewes Sabbath which was that day that in the weekely recourse theâ—eof was answerable to the fiâ—st day that euer was euen that wherein the world was first made by the Sonne of God Not a by an instrument or seruant but euen by his almighty power together with the Father by whom also the light was created brake forth as on this day in the morning which was the first light that euer lightened this world as we read Gen. 1.1.3 Ioh. 1.1.3 Col. 1.16 Heb. 1.2 The which day also is that which we call the Lords day for a memoriall of this resurrection of our Sauiour and doe keepe it holy instead of the Iewes Sabbath Question What may we well obserue from the consideration of these things touching the time of our Sauiours rising againe Answere First â—n that our Sauiour Christ rose againe the third day as he said that hee would we may well obserue his diuine power Secondly in that he appointed this third day to be the first of the weeke euen the day which answereth to the first day of the worlds creation we may well obserue that as by our Sauiour in that he was God from the beginning the world was made so now by the grace of his mediation in that he is both God man the ame world being corrupted and decayed shal be restored againe Thirdly in that he rose so earâ—y in the morning euen with the Sun it fitteth very well with that prophesie of Mal. ch 4. â— to leade vs to acknowledge him to be the true Sun of righteousnes to giue light to all the tâ—e eâ—ect of God who do naturally sit in darknes in the shadow of death till this heauenly light doe
10.32 c. and chap 11.24 c. That Faith incourageth to Prayer wee may reason from that which the Apostle Paul writeth Romans 10.14 For it is a fruit of faith yea so a fruit as without Faith there can be no true prayer or calling vppon the name of God Read also chapt 8.15 The Spirit of adoption incourageth to prayer But where this Spirit is not euen that Spirit which is onely receiued by Faith there is no readinesse to true and faithfull prayer What profit should wee haue say Infidells if wee should pray vnto God Iob 21.15 And Psal 14.4 They call not vpon the Lorde See also a fearfull example Mal 3.14 Yee haue said It is in vaine to serue God c. That faith doth solicite to repentance and care of a godly life wee may perceiue Gal chap 5. verse 6. Faith worketh by loue Reade also and rightly vnderstand the 2. chap of the epistle of the Apostle Iames who as by the grace of God wee shall declare more at large afterward consenteth with the Apostle Paul in shewing what manner of faith the true iustifiyng faith is namely such a faith as feedeth the hungrie clotheth the naked and is not a verball faith onely c. Likewise teacheth S. Iohn 1. ep ch 3. verses 2.3 Euery man saith hee that hath this hope in him that is in God hee purgeth himselfe And verse 17. This wee shall yet further perceiue 2 Pet 2.22 Ps 14.1 Ephes 4.30 1. Cor. 6.15 if wee consider that saith hath very manie and mightie reasons at hand to withdraw from sinne and to mooue vnto godlines of life From sinne because sinne is in it selfe a most vile and filthy thing because it is highly displeasing and abhominable in the sight of God because it grieueth his holy Spirit whereby wee are sealed vnto the day of redemption because also in respect of our Sauiour Christ it is a most vnseemelie thing that any being a member of his most holy Body should not bee sutable to the Head in some measure of holines c. But no reason is more mighty then when faith deeply weigheth with it selfe that the least sin could no way else be satisfied for vnto the Iustice of God offended therwith but by the most grieuous sufferings death of our Sauiour Christ And vnto godlines of life it moueth the beleeuer by laying before him all the mercies of God specially this of our redemption through the same his most bitter sufferings euen to the sheadding of his most precious heartblood for vs most wretched and vnworthy sinners Reade Rom. 12.1.2 and 2. Cor. 6.18 I will bee a Father vnto you and yee shall be my sonnes and daughters saith the Lord allmightie And chapt 7.1 Seeing then wee haue these promises dearelie beloued saith the holie Apostle let vs cleanse our selues from all the filthinesse of the flesh and the spirit and growe vp to full holinesse in the feare of God To conclude That faith is accompanied with hope in a patient wayting vpon God for euerlasting happinesse and saluation Wee reade Tit. 1.1.2 The faith of Gods elect is said to be vnder the hope of eternall life Let vs to the same ende consider the confession of the Apostle Paul Act 24.14.15 This I confesse vnto thee c. that I beleeue c. And haue hope toward God that the resurrection of the dead shall he both of the iust vniust Let vs consider it also by calling to minde the example of Abrahams faith who aboue hope beleeued vnder hope c. Rom. 4.18 And there followeth an other expresse and notable proofe chapt 5.1.2 c. For being iustified by faith c. Wee reioyce vnder the hope of the glorie of God Moreouer in the same epistle chap. 8. verses 23.24 Wee are saued by hope c. And wee doe with patience abide for that which wee see not Read also 2. Cor. 4.16 c. and Hebr 6.18 c. And chap 10.35 c. And chap 12.1.2 c there is a notable exhortation mouing vs to patience Likewise Iames chap verses 2.3.4 and verse 12. Blessed is the man that endureth tentation c. And 1. Pet. 4.12 c. Read also Isai 28.16 Hee that beleeueth shall not make haste And chapt 64.3.4 God worketh things aboue expectation to those that waite for him In the 5. Psal verse 3. wee haue the notable example of a patient waiter And againe Psal 85.8 And Psa 147.11 God delighteth in those that practise this excellent vertue God iustifieth sinners God iustifieth sinners THus farre of the nature of the true iustifying Faith Let vs nowe hasten forward as fast as wee can For albeit manie things more might be added yet hoping that this which hath bin already laid forth may well suffice for our present purpose I desire that you should without all further delay shewe to whom that promise of iustification and saluation wherevpon the iustifying faith dependeth is made Question What is your answere to this Answere God of his infinite goodnesse and mercie hath promised that he will for his onely Sonne our Lord Iesus Christes sake iustifie and saue euery poore soule neuer so sinfull and damnable in themselues and by reason of the former wickednesse of their liues Whosoeuer after they haue truly knowne the grace of God shall thenceforth constantly beleeue in the name of his Sonne and as a liuely fruit therof earnestly repent them of their sinnes and leade a newe life Explicatiō proofe This is plainely confirmed in the 3. chapt of the Euangelist Iohn verse 16. God so loued the world c. Reade also Isai 56.3 c. Let not the sonne of the stranger that is ioyned to the Lord speake and say The Lord hath surelie separated me from his people neither let the Eunuch say Beholde I am a drie tree For thus saith the Lord vnto the Eunuches that keepe my Sabbaths and choose the thing that pleaseth me and take hold of my couenant Euen vnto them will I giue in my house and within my walls a place and a name better then of the Sonnes and of the daughters c. Yea as it is in the first chapter of this prophesie Though saith the Lord your sinnes were as crimsin they shal be made white as snowe though they were red like skarlet they shall be as wooll And that it is the gratious good pleasure of God to iustifie and saue sinners yea most grieuous sinners it is not onely testified in word as wee read Rom. 4. vers 5. To him that worketh not but beleeueth in him that iustifieth the vngodlie his faith is counted for righteousnes Euen as Dauid declareth the blessednes of that man vnto whom God imputeth righteousnes without works saying Blessed are they whose iniquities are forgiuen c. But the same thing is also confirmed ipso facto as a man may say and by canonicall experience I meane by experience according to the canon and rule of the holie Scriptures For
will preserue all his faithfull and obedient children from their violence and craft while they walke dutifully before him Question What proofe can you alledge for this Answere We haue one notable proofe hereof Psalm 37. verses 12 13 14 15. The wicked saith the holy Prophet of God practiseth against the iust and gnasheth his teeth against him But the Lord will laugh him to scorne for he seeth that his day that is the day of his calamitie or destruction is comming The wicked haue drawne their sword and bent their bow to cast downe the poore and needie and to slay such as be of vpright conuersation But their sword shall enter into their owne heart and their bowes shall be broken Likewise verse 28. The Lord loueth iudgement and forsaketh not his Saints they shall bee preserued for euermore but the seede of the wicked shall bee cut off And yet againe in the same Psalme verses 32 33. The wicked watcheth the righteous and seeketh to slay him But the Lord will not leaue him in his hand nor condemne him when he is iudged Finally verses 39 4â— The saluation of righteous men shall be of the Lord he will be their strength in time of trouble For the Lord will helpe them and deliuer them he will deliuer them from the wicked and he will saue them because they trust in him Heere it is plaine that the faithfull haue the most gratious promise of God for their defence against the outward violence of the wicked instruments of the diuell yea and against their crafty indeuours also so farre as it shall bee good for them Shew likewise some promise for preseruation against the more spirituall craft of the wicked Question What promise haue you for our warrant in this point Answere In the 24. verse of the 24. chapter of Saint Matthew our Sauiour Christ assureth vs that so gratious will the Lord be in guiding and preseruing the soules of his elect that it is vnpossible that they should bee deceiued by any false Prophets how deceiueablie soeuer they goe to worke yea though they seeke to confirme their false doctrines by neuer so strange signes and wonders ExplicatioÌ„ and proofe It is certainely true They shall not bee totally or finally deceiued in the fundamentall points or Articles of the true Christian faith and religion But what is the reason and ground hereof Verily not their owne wisedome and warinesse or strength and constancie but because God of his mercie hath so decreed and promised and therefore will by the wisedome and power of his grace working in them accordingly effect and accomplish the same God hath in former times gratiouslie performed this his promise and there is no doubt to bee made but hee will shewe the same grace and fauour still to those that shall seeke it at his handes euen at this day and to the ende of the worlde Reade 2. Thessalonians 2.11 12 13. LEt vs now come to the promises concerning the prouidence of God our heauenly father in his gouernment ouer other of his creatures for the benefit of his children And first concerning the visible heauens with the hostes and furniture of them Question What promise haue you that God will so order and gouerne them as they shall serue for our benefite and not bee armed against vs for our hurt Answere In the 121. Psalme verses 5 6 7 8. The Lord is thy keeper saieth the holy Psalmist the Lord is thy shadow at thy right hand The sunne shall not smite thee by day nor the moone by night The Lord will preserue thee from all euill hee will keepe thy soule The Lord will preserue thy going out and thy comming in from henceforth and for euer Likewise Hosea chap. 2.21 God will cause the heauens to heare the earth that is he will make it fruitfull for mans commoditie and vse if he will faithfully serue and obey God ExplicatioÌ„ proofe The grace of this promise of God may bee discerned from the contrary in that God threatneth against vs that the heauens shall bee as it were yron and brasse ouer our heads and otherwise hurtfull also if wee refuse to walke in good dutie and obedience before him as Leuiticus 26.9 and Deut. 28. verses 22 23 24. Whereof also wee haue examples recorded touching the performance of this iudgement in former times for our further admonition and warning as it hath beene obserued before Iosh chap. 10. verse 11. And Iudg. chap. 5.20 The heauens euen the starres of the heauens are said to haue fought against Sisera in their courses And 1. King chap. 17.1 and chap. 18.1 Iames 5.17 18. But beside former warnings are there not examples among our selues from time to time of some stricken with lightnings or killed with thunder destroyed by tempests c Gratious therefore is the promise of God to be iustly acknowledged in that through his gratious gouernement the heauens shall be fauourable vnto vs if we will truly beleeue and obey him Hetherto of the heauenly creatures the earthly are next Question WHat further promise haue you that God in his fatherlie prouidence will gouerne and dispose of them to the benefit of his obedient and faithfull children Answere In the same 2. chapter of Hosea mentioned euen now in the 18. verse thereof thus we reade In that day saith the Lord by his Prophet I will make a couenant for them with the wilde beasts and with the fowles of heauen and with that which creepeth vppon the earth and I will breake the bow and the sword and batteâ— out of the earth and I will make them sleepe safely And then also in the 22. verse immediately after that the Lord had promised to beare the heauens and that the heauens should heare the earth as was answered before it followeth thus in the next words And the earth shall beare the corne and the wine and the oyle and they shall heare Izreel Explication and proofe That is to say euen so many as God alluding to that word Izreel which is by interpretation God will sow promiseth in the next verse to sow vnto him selfe that is will in speciall manner blesse and prosper For so it followeth in the 23. verse And in the Hebrew language the allusion is plaine They shall heare Iâ—zregnel saith the Lord and I will sow her Vezrangtiah c. Marke well therefore how the Lord most gratiously promiseth to his people that if they would faithfully cleaue vnto him and purely worship and serue him hee would and no doubt still is willing to cause a most sweete concent and harmony as it were betwixt all other creatures for mans benefite and comfort This promise was mentioned when the doctrine of the creation was by vs inquired into So was also that which we reade Genesis 8.21.22 and chap. 9.1 2 3. and Iob chapter 5.23 But in so much as they doe more directly belong to the prouidence of GOD as was there obserued therefore they are vpon this occasion to be
of the faithfull are yet I say the Lord would haue it performed in an honourable manner as a seemly preparation to the glorious resurrection of his body which was shortly to followe Yea so to followe as it might be most euident that it was the very true body of our Sauiour that died and rose againe and not the body of any other For the which cause it was that God so exactly disposed in his most wise prouidence he tendering the weakenes of our faith and also by this meanes as by other following prouiding against all cauills of the wicked that might be to the obscuring of the resurrection that Ioseph should lay the body of our Sauiour in a new tombe as S. Matthew writeth wherein no man was euer buried before as both Luke and Iohn doe expresly record NOw if as an appendix to this part of the holy Storie concerning the buriall wee shall consider in a word that which the Euangelists Matthew Marke and Luke doe obserue concerning the women disciples mentioned before wee will proceede to that which followeth touching the time wherein the body of our Sauiour continued in the graue Question What therefore is that which the Euangelists set downe concerning these women Answer Saint Matthew writeth thus Chap. 27.61 Math. 27. 61 And there was Marie Magdalen and the other Marie sitting ouer against the Sepulcher The words of S. Marke are these Chap. 15.47 47 And Marie Magdalen and Marie Ioses mother Marke 15. beheld where hee should be laid S. Luke is more large in this point and writeth thus Chap. 23. ver 55 56. 55 And the women also saith he that followed after Luke 23. who came with him from Gaâ—ile they beheld the Sepulcher and how his body was laid 56 And they returned and prepared odours and ointments but rested the Sabbath day according to the Commandement ExplicatioÌ„ Touching this memorable appendix by comparing the holy Euangelists together we may easily perceiue that not onely the two Maries as the most forward and obseruant disciples but also diuers other women attended vpon the buriall to see where the body should be bestowed and that as S. Luke sheweth euen with this minde that they knowing where it was intombed they also the women disciples might afterward shew some fruite of their reuerence and loue toward the body of their Maister as the men disciples Ioseph and Nicodemus had done Yea they are so held in their affection and longing after our Sauiour though now dead and buried that they cannot easily finde in their hearts to depart from the sight of the tombe The grouÌ„d historie of the continuance of his bodie in the graue wherein his body was laid Neuerthelesse when time it selfe earnestly pressed them the night being euen at hand and therewithall the Sabbath approaching they depart laying vp this in the purpose of their heart that they would returne againe to imbalme the body of Christ And to that purpose they laide their purses together and prepared odours and oinâ—ments either the same euening or the euening of the next day the Sabbath being ended as S. Marke seemeth to affirme For the next day they were so early in the morning that they could haue no time to doe it Now where it is asked whether the women did well in this their purpose or no we will put ouer the answer heereof to the speach of the holy Angell which he vseth to them when they come to put â—hat in practise which now they intended Neither will wee then more or lesse reproue it in â—hem then the Angell doth For he is the best moderator that we can finde in that case In the meane season we may be bold to affirme that thâ—ir reuerend and dutifull affection of inward loue and honouâ— toward our Sauiour is exceeding commendable and worthy to be imitated of all good and faitâ—full Christians Yea and they are likewise to be greatly commended as very dâ—scâ—eeâ— and godlie women in that they preferre the expressâ— commandement of God for the sanctifying of his Sabbath before their owne affection touching that purpose of theirs in a matter of no present necessitie Wherein also they may worthilie be excellent paternes to all good Christians from whence wee may learne what a holy regard we ought to haue of the daies and times specially appointed to the diuine worship and seruice of the Lord our God And on the contrary their practise is a iust conuicting and condemning oâ— all loose and negligent worshippers of God but most of all of such as doe wickedly prophane and peruert the right vse of the Lords Sabbathes that is the daies now appointed to Christians for the worship of God and our Sauiour Christ euen the day of the resurrection of our Lord Iâ—sus Christ in the weekely recourse thereof in stead of all the daies of the Iewes legall Sabbathes Finally tâ—eir excellent vertue and truly religious minde herein may well be illustrated by vs from â—he comparison of the wicked dealing of their vngodly rulers euen on the samâ— Sabbath day as it followeth in the holy Storie Matâ—hew 27.62 c. as â—y the grace of God we shall see further by and by For we referre the comforts of faith as also the duties concerning â—he buâ—iall of our Sauiour to their proper places assigned to them in our present course ANd we come now as the Storie it selfe guideth vs to consider of the time wherein the body of our Sauiour continued in the graue Question What say you therefore to this How long lay it thus buried Answer The body of our Sauiour Christ lay buried in the graue a part though but a small part of the day of the Iewes preparation which was the sixt day of the weeke from whence it continued the whole day both the night and the day of their Sabbath which was the seuenth day It continued also well neare the whole night of the first day of the weeke euen till a liâ—tle before the breaking forth of the morning Explication and proofe So indeede the Eâ—angelists giue plainely to vnderstand if wee diligently compare Luke 23.5 That day was the prepaâ—ation and the Sabbath drew on with Iohn chap. 20.1 The first day of the weeke came Mary Magdalen while it was yet darke And with Mattheâ— chap. 28.5 where by the speach of the Angell comforting the women while yet the keepers were astonished and feared as if they had beene stâ—iken dead it appeareth that our Sauiour was risen but a while before they came So that the time that our Sauiour Christ continued in his winding sheete his body ouerwhelmed with odours the graue close shut vp was at the least 36. houres and so a most full proofe of his very true death when as we know halfe that time will shew that the coarse laid forth by the walls in open aire is past recouerie And thus was the tipe of Ionas the Prophet fulfilled in our Sauiour in that hee resembled himselfe
that hee vouchsafeth to shew himselfe first to him who of all the rest was most vnworthy to see him at all if he should haue iudged Peter according to his desert As touching that which the Papists doe vpon such sandy groundes as this is goe about to gather that Peter should be the Prince of the Apostles and that he should leaue that principality of his to the Pope whom they will perforce needes haue to be his successour it is so strange that it is wonder that they should euer haue bin so sottish as not to see the extreame vanitie of all such absurd conceits Wherefore leauing them with their most fond conceits wee come to that which we reckon to be the fourth appearance of our Sauiour Christ Question Where is that set forth vnto vs Answer The Euangelist Luke doth set it downe vnto vs in a large narration chap. 24. beginning at the 13. verse and so forth to the 36. It is very true And he doth it in the order following ExplicatioÌ„ First he sheweth to how many he appeared at this fourth time and hee nameth the one of them by his name Secondly he sheweth the time when he appeared Thirdly the place where Fourthly the occasion of his appearance Fiftly the manner how he made himselfe knowne Sixtly after what manner he departed from them And last of all what were the effects of this his fourth appearance Let vs therefore consider all things from point to point as they lye in the text Question And first how many and who are they to whom our Sauiour appeared this fourth time Answere They were onely two euen the least number that might be yet sufficient to testifie in a matter of earnest importance The one whereof was called Cleopas as the Euangelist expresseth The other he nameth not ExplicatioÌ„ So indeede we reade verse 13. Behold saith the Euangelist two of them c. And verse 18. The one was named Cleopas Who as it is very like was the husband of that Marie which is called of Cleopas Iohn chap. 19.25 The which name of the one giueth to vnderstand that though these two were the Disciples of our Sauiour yet neither of them were of the eleuen And this is yet more cleare and manifest verse 33. where the Euangelist saith that these returning to Ierusalem found the eleuen gathered together The time when our Sauiour appeared to these two is next Question When was that Answer It was the same day that he arose from the dead The proofe of his resurrection by his fourth appearance and in the afternoone of that day †Explication This also is euident in the same 13. verse Behold two of theÌ„ went that same day c. And ver 29. It is toward night and the day is far spent when they come to the end of their iournie while yet our Sauiour was with them This circumstance is worthy our speciall consideration compared with the former appearances euen from the morning thereof very early till within the euening of the same And touching the afternoone a good part of it no doubt was spent about this one appearance as will be more manifest when wee come to consider the lâ—rge communication of our Sauiour with these men So that our Sauiour Christ hath not obscurely signified heereby as the very vse of the christian Churches euer since that time sheweth also that so his meaning was vnderstood of them that he would haue this day in speciall manner holy to the memoriall of his resurrection And therefore aptly is it come in stead of the Sabbath and Lords day of the Iewes to be the Lords day and Sabbath of vs and of all christians from the time of the resurrection when our Sauiour appeared to these two Disciples euen to this day The place of the appearance is next Question Where was that Answer It was in the way as they walked from Ierusalem to Emmaus It was likewise in the house wherein they rested themselues when they came to their iournies end Explication The euidence of this reacheth from the latter part of the 13. verse to the latter part of the 31. The distance also of Emmaus from Ierusalem is expressed by the Euangelist to be about threescore furlongs which is by estimation about 6. miles conteyning a walke of three howers or thereabouts But when our Sauiour came vnto them it is not mentioned saue onely that the largenes of the communication may well declare that he spent a great part of this time with them But leauing the very point of the time in suspence let vs draw more neare to the matter it selfe Question What was the occasion that our Sauiour shewed himselfe to these his Disciples Answer The occasion is expressed in the 14. verse in these words And they talked together saith St. Luke of all those things that were done Explication These words shew that their godly care was in conferring one with another about the sufferings of our Sauiour partly mourning together and partly comforting themselues as well as they could as will appeare afterward insomuch as they heard by the first report of Marie Magdalen and also by the testimony of Peter and Iohn who were at the sepulchre betimes in the morning that the body of our Sauiour was remooued out of the sepulchre and likewise by some other of the women who had seene a vision of Angells which said that he was aliue though as yet these two Disciples desirous to know and embrace the truth could not firmely and comfortably beleeue that it was so This then was the occasion wherevpon it pleased our Sauiour to shew himselfe to these poore soules thus talking and conferring one with another with heauy hearts as they walked on together in their iournie It followeth now that we consider of the manner of his shewing of himselfe vnto them Question How doth St. Luke describe that vnto vs Answer It followeth in the â—4 chapter 15 16 and 17. verses in this manner 15 And it came to passe saith the Euangelist as they communed together and reasoned that Iesus himselfe drew neare and went with them 16 But their eyes were holden that they could not know him 17 And he said vnto them What manner of communications are these that ye haue one with another as ye walke and are sad Explication Touching the manner of our Sauiour his shewing of himselfe to these two of his Disciples wee see first of all by these wordes and so it will further appeare afterward that hee did it as a stranger by concealing as it were and hiding the knowledge of his Person from them for a while This concealing or hiding was two waies First because as Saint Luke saith our Sauiour with-held their eyes that is the discerning power of them that they could not know him Whereby it is euident that the cause why they knew him not was not any change of the stature or gate or countenance of our Sauiour now after
And shall not the promise of God touching euerlasting life and the heauenly kingdome of glory encourage vs to passe through such afflictions as God hath prepared to trie and exercise vs withall Shall we not willingly fight those spiritual battailes which God hath appointed vs to fight against our spirituall aduersaries But let vs come to the fourth branch For the proofe whereof read Rom 8.22.23 We knowe saith S. Paul that euery creature groneth with vs c. Now if other creatures doe grone waiting with feruent desire vntill the Sonnes of God shall be reuealed how can it be that they themselues should not long after the perfiting of their owne redemption Read also 2. Cor 5 2. We sigh desiring to be clothed with our house which is from heauen And 2 Tim 4.8 it is a note of the faithfull to loue the appearing of Christ And Reuel 22 20. S. Iohn is a notable example vnto vs herein So is also the Church in the Song of Songs chap 2 17. And likewise in the conclusion of the Song Vntill the day breake and the shadowes flye away returne my welbeloued c. And Psalme 106. verses 4.5 Remember me O Lord saith the holy Prophet with the fauour of thy people visit me with thy saluation That I may see the felicitie of thy chosen and reioyce in the ioy of thy people and glory with thine inheritance Peter seeing a representation of this heauenly glory at the transfiguration of our Sauiour Christ was exceedingly affected with it Maister saith he to our Sauiour it is good for vs to be here if thou wilt let vs make here three tabernacles c. Yea the soules of the righteous in heauen haue a kinde of longing after the perfiting of the glory of the Saints of God Reuel 6 10 11. Why therefore doe not wee long more earnestly after it our selues Verily because we doe not duly consider of the excellencie of this life and the glory to come because wee are too much lingering and doting after the pleasures and delights of this life c. No doubt there are a great many thousands in the world who would gladly make their heauen here yea they are willing to loose heauen for euer to enioy their earthly prosperitie for a fewe yeares This is most grosse and carnall infidelitie Let vs for our parts contrariwise so comfort our hearts in the assured faith of Gods word and promise that looking and longing after the blessed appearance of the glory of the mightie God and of our Sauiour Iesus Christ we may be partakers of his glory when he shall appeare Tit 2 13. and 1 Pet 4 13. Now for the first part of the answere let vs reade 2 Tim 1 10. Our Sauiour Iesus Christ saith S. Paul hath brought life and immortality to 〈◊〉 through the Gospel Wherevnto I am appointed a Preacher c. And 2. Cor 2 1. Wee are saith he againe the sweet sauour of life vnto life to them that are saued That is to say we are so by our preaching And chap. 3.6 God hath made vs this Ministers of the new Testament not of the letter but of the Spirit for the letter killeth but the Spirit giueth life And chap. 4. verses 3.4 c. If our Gospel be then hidden it is hidden to them that are lost In whom the God of this world hath blinded the mindes c. And Acts 20.32 Now brethren I commend ye to God and to the word of his grace which is able to build further and to giue ye an inheritance among all them that are sanctified According to that which our Sauiour Christ said to the same Apostle at this conuersion as we read it reported by himselfe and the Euangelist Luke Act. 26. verses 17.18 I haue appeared vnto thee to this purpose saith our Sauiour to appoint thee a Minister and a witnes c. Deliuering thee from the people and from the Gentiles vnto whom now I send thee To open their eyes that they may turne from darknes to light and from the power of Satan vnto God that they may receiue forgiuenes of sinnes and inheritance among them which are sanctified by faith in me According also to that profession of Peter to our Sauiour Christ Iohn 6.68 saying Maister thou hast the words of eternal life Moreouer according to that which wee reade Act. 5.20 Where the Doctrine of the Gospel is called the words of life And chap. 13.26 The words of this saluation O therfore how preciously ought wee to esteeme this inestimable iewell of the word of God and the preaching thereof But chiefly how ought we to esteeme of our Sauiour himselfe whose word it is and by whom we haue this inheritance of euerlasting life assured vnto vs For saith the Apostle Ephes 6.24 To all such as loue our Lord Iesus Christ grace shal be vnto them to their immortality Finally the benefit of euerlasting life is so great euen in the eternitie of it beside that incomparable glory and most pure ioy which belongeth vnto it that it cannot but carie the minde of the true beleeuer to purpose aboue all that he can presently comprehend concerning the full excellencie of it not onely temporally to praise but also to vowe eternall praises to God the Author of this so blessed and eternall a life According to that of the holy Prophet Psal 145.1 O my God and King I wil extol thee and I wil blesse thy name for euer and euer And verse 21. My mouth shal speake the praise of the Lord and all flesh shal blesse his holy name for euer and euer Likewise Psal 41.13 And 72. verses 17.18.19 Rom. chap. 16.27 And 1. Tim. chap. 1.17 And 1. Pet. 5.10.11 And in the Epistle of S. Iude verses 24.25 And in this respect very aptly is the estate and condition of this life compared to the celebration of a perpetuall Sabbath The which that wee may doe with perpetuall ioy when that time shall come let vs I beseech ye while we liue here in this life be carefull religiously to celebrate and sanctifie the weekely Christian Sabbaths of our Lord Iesus Christ with all holy ioy and delight therein For if we shall neglect them yea if we will not make them our delight nor consecrate thē as glorious to the Lord as the Lord himselfe speaketh by his holy Prophet Isaiah chap 58.13 how may we thinke that we shall be prepared to the sanctifying of an eternall Sabbath vnto him If one day in seauen be as a tedious burthen vnto vs how shall wee account it our happines to be with the Lord to glorifie and praise his Maiestie without ceasing for euer and euer among the rest of his Saints world without end Thus much concerning the Duties NOw therefore to conclude this Article The Danger of not beleeuing this article What is the danger of not beleeuing Question and of not yeelding that obedience which belongeth to the comfort of the faith of it Answer Vnlesse that by faith and
called Mebasrim As for our owne English word Gospell we will not now stand to enquire after the deriuation of it It may suffice vs that it is commonly receiued and appropriated to signifie the very same most ioifull glad tydings of our iustification and saluation by our Sauiour Christ which the Hebrew Greeke words doe signifie according to the saying of the holy Angell Behold I bring you tydings of great ioy that shall be to all people That is that vnto you is borne this day in the Citie of Dauid a Sauiour which is Christ the Lord. Luke Chap. 2.10.11 This Gospell or tydings of the greatest ioy that can be it is called the Gospell of God as comming from him Rom. chap. 1. vers 1. and chap. 15. vers 16. 2. cor 11.7 1. Thes 2.2.8.9 and 1. Pet. 4.17 And the glorious Gospell of the blessed God 1. Tim. 1.11 It is called the Gospell of Christ insomuch as he is the argument subiect matter of it Mark chap. 1.1 and 2. cor 4.4 the glorious Gospell of Christ And againe the Gospell of Christ because he is the chiefe messenger publisher of it as it were frō the bosome of the father Iohn 1 17 18. Ephes 2 17. heb 1 1 Mat. chap. 3.1 It is called also the gospell of God concerning his son Rom. 1 v 1 2 9. It is called the gospell of the kingdome because Christ setteth vp establisheth his spiritual kingdome in the harts of his people by the preaching of it Matth 9 35 and chap. 24 14. and Mark 1 14. It is called the gospell of peace because by it the conscience is set at peace with God God himselfe publishing and offering yea intreating reconciliation with vs by the Ministery of it Ephes 6 15 and 2 Cor. 5 18 19 20. It is called to like purposes the gospel of the grace of God Act. 20 ver 24 The gospell of saluation Eph. 1 13 The word of saluation Act. 13 26 The power of God to saluatiō Ro. 1 16 The words of life act 5 20 And the words of eternal life Ioh. 6 68. And because the righteousnes of faith is necessary to saluation therefore God doth by this his gospell both teach reueale also giue this righteousnes in the ministery preaching of it to al that wil receiue it rō 1 17 ch 10 4 5 c. Further also that the gospel laieth forth the causes benefits Doctrina Euangelij complectitur regulam pij synceri que cultus quem a nobis exigit Christus rationem qua nos restituit in vitam Calu. in Ioh. 5.24 The Doctrine of the gospell cōtaineth both the rule of that godly and sinceare worship which Christ requireth of vs and also the way which be taketh to restore vs to life and comforts of iustification saluatiō read the 1 chap. of the Ep to the Eph. of the which more hereafter Last of al that the gospel teacheth what manner of obedience God requireth and accepteth of all true beleeuers onely as a declaration of their thankfulnesse without al worthines of merit c. Read Tit chap. 1 1 where in this respect the gospel is called the truth which is according to godlines the which godlines Paul describeth in the same Epistle and in all other his Epistles as also doe all the other Apostles And that all merit is excluded it is plaine from that lesson which our Sauiour Christ hath taught vs Luk. 17 10 For when we haue done all that we can we are but vnprofitable seruants Read also Gal. chap. 2 15 16 and Ephes 2 9.10 Ro. chap. 7. Iames chap. 3 2. Neuerthelesse that God wil accept of the sinceare though vnperfect obedience of his faithfull seruants for Christs sake we shall haue the occasion renewed to shewe some proofe of it in the answer of a certaine scruple arysing frō the last branch of the presēt answere For seeing the lawe as wee haue seene before sheweth the righteousnesse of works therein which are the true fruits of obedience thankfulnes to God Why should these duties be said to be taught againe in the gospell Question And what may be the reason hereof Answere The Lord in his most gracious wisdome saw it to be so meet in diuers respects First for that the law as it is opposed to the gospel onely commandeth and exactly vrgeth the performance of all duties vnder paine of the most fearefull curse of God but it giueth no grace or power to performe that which it requireth as the gospell doth How the Gospell differeth from the Lawe Secondly because the lawe vrgeth euery dutie according to that perfect light holines of nature wherein God created mankinde at the beginning but the Gospell calleth for duties onely according to the present measure of grace as fruites of spirituall regeration with labour after the increases thereof Thirdly because the lawe alloweth no dutie which is not done in full and perfect righteousnesse but the Gospel accepteth euery dutie which is performed in any measure of sinceritie and truth though from a weake and vnperfect faith Finally because the Law in all things dealeth like a most seuere and rigorous Iudge who will shew no fauour to any the least transgressor and so it discourageth altogether but the Gospell like a most tender and kinde nurse cherisheth euery weake and feeble soule whosoeuer longeth after the mercy and saluation of God and desireth vnfeinedly to walke in his waies Explication and proofe Hence therefore it appeareth indeed that it is of the singular grace and wisedome of God that notwithstanding he gaue the lawe and doctrine thereof hee should neuertheles send his Gospell also to teach the doctrine of godlinesse ouer againe For otherwise the Lawe could haue brought no benefit vnto vs but should haue left vs altogether without excuse condemned in our sinnes Yet so as the Gospell doth not for all that destroy or disanull the Lawe because if we should not by the doctrine thereof be brought to the sight of our sinfull and miserable estate the Gospell it selfe would easily be ouerhautily despised of all and loose the owne gracious power and effect euen as it doth with the most in the world whom God leaueth to that proud opinion which they haue vainely conceiued of themselues A liuely example whereof we haue in the proud Pharisies whom our Sauiour iustly taunteth with that cōmon Prouerb The whole haue no need of the Physition but they that are sick Mat. 9.12 whom also Luk. ch 16.14.15 he doth for the same cause sharply reproue saying ye are they which iustifie your selues before men but God knoweth your hearts for that which is highly esteemed among men it is abomination in the sight of God But that we may come to the particular branches of your answere Touching the first point we haue seene sufficiently in the first part of our treasury of the doctrine of the law how imperious full of exaction the law
for God is one Gal 3.20 but partlie in the ignorance and partlie in the pride and hardnes of the heartes of those that misvnderstand and peruert the right ende and vse of the lawe as if God had giuen it with a mind to iustifie men therwithall which he neuer did but rather on the contrary to shew all men how far they are from that righteousnes which he may iustly require at all of our hands Of the which both ignorance pride ioyned with hardnes of heart wee may take the Iewes first for our admonitorie exaÌ„ple And therin first of all concerning their ignorance reade Rom. 10.2.3 I beare them recorde saith the Apostle that they haue the zeale of God but not according to knowledge For they being ignorant of the righteousnes of God going about to stablish their owne righteousnes haue not submitted themselues to the righteousnes of God For Christ is the end of the law for righteousnes vnto euery one that beleeueth And coÌ„cerning their pride hardnes of heart we read further in the same epist ch 11.25 partlie obstinacie is come to Israell 2. cor 3.14.15.16 Because they looke not to the end of that which should be abolished Therfore saith the Apo. their mindes are hardened for vnto this day remaineth the same couering vntaken away in the reading of the old Testament which vaile in Christ is put away But euen vnto this day when Moses is read the vaile is laide ouer their hearts Neuertheles when they shal be turned to the Lord the vaile shal be takeÌ„ away Thus the Iewes may be a warning vnto vs so doth the same Apo. admonish all ChristiaÌ„s saying Be not ye high minded but feare The which admonitioÌ„ because the ignoraÌ„t proud Papists of these latter times haue not regarded they are falleÌ„ into the like yea rather into so much the more daÌ„nable blindnes obstinacy by how much they do more craftily seek to couer their pride with the counterfet shew of greater humility Would to God their hearts together with the hearts of the Iewes might yet at the last bee turned to the Lord that the vaile might be taken away from eyther of their eyes Hitherto for the explication proofe of the former answere and that in the more large discourse to the better clearing of some difficultie arising from the same wee will labour after breuitie so much as wee can NOw therfore that we may goe forward Seeing the law the Gospell do so friendly agree the one pointing guiding to Christ in that it sheweth vs our necessitie of his righteousnes saluation the other putting vs so directed and prepared into the possession therof is it not manifest from hence that the law according to the most wise and holie purpose of God in giuing the same and in the right construction thereof is still to bee preached to all Christian people together with the Gospel that it is not vtterly abolished therby How haue you bene taught and instructed concerning this pointe Question Answere The Law of God no doubte speciallie that parte of it which is called Morall is necessarie to be continually taught in the Church of God because such as are truely humbled by the Doctrine therof in the sight of their owne sinnefull miserable and damnable estate are the onely fitte and profitable hearers of the doctrine of the Gospell Explication proof It is true that you answere For the Gospell as touching this vse and ministerie doth not abolish but establish the Law Rom. 3.31 And howsoeuer as was saide in the former part of our Treasurie the Lord doth not at the first humble cast downe euerie one of his children in the same manner and measure that hee doth some of them for the example and benefite of the rest neuerthelesse it is the vsuall orderlie course both of Gods doctrine and also of his working by his holy Spirit more or lesse as it pleaseth him first to make sinne and that miserie which is due therevnto knowne by the lawe to those whome hee prepareth and instructeth vnto his kingdome secondlie to make Christ knowne to them and the comfort of his saluation thirdly to stirre vp in their hearts a holie care to leade a new life both according to his lawe and also agreeable to the instructions of his Gospell And that the Lorde should proceede in this course hee sawe in his Diuine wisedome that it was and is continually very necessary because like as men in respect of their outward estate if they feele no want at home will not begge abroade so if wee feele not the spirituall want and beggerie of our soules and if wee be not bitten with the sense and feeling of our owne miserie we will neuer seeke for reliefe in the mercie of God Who are fâ—â—te hearers of the Gospell Wee may see it to be so in the parable of the prodigall child Luke ch 15.11 c. Likewise as the holie Prouerbe truelie saith Hee that is full despiseth the â—onie combe but to the hangrie soule euery bitter thing is sweet Pro. ch 27.7 For this verie cause it was that Iohn the Baptist cried out so mightilie to the people to whom he preached that they should speedily repent because the kingdome of God was at hand And likewise that our Sauiour Christ did so after him the Apostles after them Not that repentance goeth before faith but because the doctrine of repeÌ„tance which discouereth the corruption of mans nature is a preparation to the faith of the Gospell which faith aboue all other graces giueth the entrance into the kingdome of God and bringeth with it both the assurance of the forgiuenesse of sinnes and also the gift of repentance and amendment of life as the fruit and effect of faith to euery true beleeuer and that by the inward operation of the holy Ghost and according to the course of the same his effectuall working as wee shall haue further occasion to declare more fullie hereafter It is true indeede that God hath imprinted in euery mans minde a certaine sight of sin from that light which he hath reserued in nature in that euery mans conscience either accuseth or excuseth him as the Apostle Paul teacheth Ro. 2.15 And that also so much the rather by how much the more heauie suddeine punishments of God doe at any time fall vpon men as may appeare Ex. 9.27 and cha 10.16.17 Ionah ch 1.7 Yet because this sight though thus holpen is but a dimme sight and accordingly the accusations of conscience proceeding from the same are too flitting and insufficient to bring the heart to a right discerning and to a true remorse for sinne therefore hath the Lorde added his lawe for a more full inlightening and for a more through awakening of the conscience and so consequently to shewe more clearely the greatnes of sinne and the right vse of all present punishments or chastisements of God the which in themselues are but
and Paul preached vnto the people of Lystra that they should turne from vaine Idolls to the liuing God c. The same Apostles doe make report of the conversion that is of the repentance of the Gentiles And verse 19. My sentence is saith the Apostle Iames that wee trouble not them of the Gentiles that are turned to the Lord. And the Epist of Iames chapt 5.19.20 Vnto this conuersion or turning to the Lorde erring or going astray is opposed And 1. Pet 2.25 Yee were as sheepe going astray but nowe yee are returned vnto the Shepheard and Byshop of your soules that is to our Lord Iesus Christ and to the obedience of his Gospell c. Reade also 1. Thessalon 1.9 and 2. Corinth 3.16 Finallie how repentance or at the least a singular meanes or introduction to the renewing of it is noted by the worde of remembrance or bethinking our selues of our former euill wayes Reade Reuelat 2.5 Remember from whence thou art fallen and repent and doe the first workes c. And chapt 3.3 Remember howe thou hast receiued and heard and see thou holde fast and repent Neither is it without great cause that this remembring of ourselues should be required to repentance because wee are naturallie forgetfull of our duties and of all good things Yea wee are naturallie so possessed with the thoughts and remembrance of vaine and wicked things that there is no roome for any good thought or meditation And so it commeth to passe that the heart is set altogether vppon euill which onely is present and ready both to eye and to eare to hand and foote and all vntill it shall please God to giue vs grace better to remember and bethinke our selues And thus wee may perceiue howe the nature of Repentance is opened vnto vs euen from a distinction of those sondrie names or words whereby it hath pleased the holie Ghost to expresse the same vnto vs in the holie Scriptures both of the olde and also of the new Testament Concerning the which distinction of the words this yet we must neuertheles vnderstand as touching the matter it selfe that it must be entirely and whollie conceiued of vs though one of the wordes onely be any where mentioned instead of the rest And so doth our English translation oftentimes by good interpretation exhort generally to amendment of life euen from the first of the Greeke words aboue rehearsed though it doe properlie signifie the change of the minde onely Yea and for the same cause also the same words are for the more full declaration of the nature of repentance not seldome combined and lincked together in the holie Scriptures themselues chieflie the first and the third of them the same also sometime with an addition of some other words for more euidence sake as Deut 30.1.2 If thou shalt turne into thine heart c. and returne vnto the Lord thy God and obey his voyce in all that I command thee this day thou and thy children with all thine heart and with all thy soule Then the Lord thy God will cause thy Captiues to returne and haue compassion vppon thee c. And 1. King 8.47.48 If they turne againe vnto their heart c and turne againe to the Lorde with all their heart and with all their soule confessing their sinnes c. The like is in many other places of the olde Testament And in the new Testament likewise as for example Matth 3.8 and Luk 3.8 and Act 26.18 wher the Apost Paul saith that our Sauiour Christ sent him to preach to the Gentiles that their eyes might be opened and so might turne from darknesse to light and from the power of Sathan to God And verse 20. hee professeth accordinglie that he preached both to Iewes and Gentiles that they should repent and turne to GOD and doe workes worthie amendment of life that is to say such as might outwardly argue and declare the inward truth of the change of the heart and minde Read also Act 3.19 Amend your liues and turne that your sinnes may be put away c. But enough concerning the words wherby the holie Scriptures of God doe note out and signifie repentance euen such as our owne English wordes doe answer vnto when wee say of any that hee is repentant penitent conuerted amended c. NOw let vs furthermore euen as brieflie as wee can lay forth the nature of repentance from that description which hath bene set downe of it according to the doctrine of the holie Scriptures Wherin wee may well be so much the more briefe because it hath bene in a great part cleared already euen by the opening of the words werby it is vsually pointed out vnto vs. First therfore concerning that which was answered in the beginning namelie that repentance in the generall signification of it comprehendeth all graces of spirituall regeneration and new birth faith onely excepted it may hence appeare that the whole worke of Gods grace which he worketh in his children is comprehended vnder these two heads Repent and beleeue the Gospell For this is a briefe summe of the whole doctrine of the Gospell Mark ch 1.15 And so doth the Apostle Paul abridge his whole doctrine saying that he witnessed both to Iewes and Grecians repentance toward God and faith toward our Lord Iesus Christ Act 20.21 and 2 Tim. 1.13 Keep the true paterne of wholsome words which thou hast heard of me in faith and loue which is in Christ Iesus Wher loue is Synecdochicallie put for whole Repentance because it is a principall grace and as wee may say a radicall or fundamentall part therof And Heb 6.1 Not â—aying againe the foundation of repentance from deade workes and of Faith toward God Neuertheles we graunt herewithall that repentance and conuersion to God may be construed in so large a sense that it shall comprehend faith also as a part of it But wee speake here of the more proper and exact limites and bownds of them like as faith also and knowledge are to be distinguished though sometimes the one is put for the other according to that of our Sauiour Christ Iohn 17. This is eternall life to knowe thee c. And Esay 53. By his knowledge my righteous seruant shall iustifie manie c. Secondlie from the former proofe it is euident that Repentance doth alwaies accompanie true iustifiyng faith But that repentance should be a fruite of faith and that faith in a certaine order is to haue his place assigned before it howsoeuer in time they goe together as touching the inward change of the heart and minde it is not from the former testimonies to be so easily discerned in so much as Repentance in course and order of Doctrine is placed before it the reason wherof hath bene obserued heretofore Wee are therefore for this pointe to looke to some other places of holie Scripture whence it may be cleared And namely to the 9. verse of the 15. chap of the Actes where we read it plainely expressed
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
iustly conceiueth against himselfe for sinne because by a sad looke the heart is made better And againe in the same respect verse 7. It is better saith he to heare the rebuke of a wise man then that a man should heare the songe of fooles This sorrowe is very fitly to bee put before the death of sinne and as a meanes tending to the mortification of it For there is no sorrowe at all to bee taken for the death and dying of sinne but ioy and comfort yea a triumph of spirit We are onely to sorrowe that sinne hath liued and borne the sway so long in vs and that we haue takē so great pleasure in it already c. This kind of godly sorrow breedeth the death of sinne for sinne cannot prosper where it is not delighted in Sinne must be made a wanton or else it will haue no ioy to stay It will take no liking of colde and grimme entertainment This godly sorrowe whereby the soule mourneth for nothing so much as because God our most kind Father is thereby displeased with vs Gualan super hoc Trem Inn in gen neut paulo post in cadem sententia gualan de co it is a gracious gift of the holy Ghost according to that we reade Zech. 12.10 c. In that day that is in the time of the Gospell saith the Lord I will power vpon the house of Dauid and vppon the inhabitants of Ierusalem that is vpon all true Christians both Iewes and Gentiles the spirit of grace and supplication and they shall looke vppon mee whom they haue pierced and they shall lament * for this as one mourneth for an onely sonne and bee sorie * for it as one shoulde mourne for his first borne Teares are oftentimes ioyned with this mourning as Iudges 2.4.5 as we haue seene before Ezra chap 10.1 Luke 7 38. Psal 56 8. Ioel. 2.17 Mat. 26 75. and in many other places of holy Scripture Not that godly sorrowe cannot be in some measure without teares or not in great measure but there must of necessitie bee aboundance of teares For some are lesse apt to weepe then other euen by constitution of nature but not the lesse apt to sorrowe by that but subiect rather to more deepe and pensiue sorrow euen because they cannot so easily feele their hearts to melt For the easiest melting of the heart and the breaking forth of teares is a dissoluing and loosening of sorrow the which without teares is both to body and soule of a constringent and binding nature The heart being contrite and broken with this godly sorrowe insomuch as hereby as it were with a hammer all vaine confidence is battered downe and the soule made fit to bee suppliant to God for his tender mercy and grace it is more accounted of before God then all outward and legall sacrifices were euer vnto him For as we reade Psal 51 17. The sacrifices of God are a contrite spirit a contrite and broken heart ô God thou wilt not despise And as we read Ps 34 18. The Lord is neare vnto them that are of a contrite hart and he will saue such as be afflicted in spirit Reade also Isay Chap. 57.15 Thus saith hee that is high and excellent hee that inhabiteth the eternitie whose name is the holy one I dwell in the high and holy place with him also that is of a contrite and humble spirit to reuiue the spirit of the humble and to giue light to them that are of a contrite heart For I will not contend for euer neither will I bee alwaies wroth for the spirit should faile before mee and the soules which I haue made And againe Chap. 66.2 To him will I looke euen to him that is poore and of a contrite spirit and trembleth at my wordes Come vnto me all yee that are wearie and laden and I will ease you saith our Sauiour Christ Mat. 11.28 The same in sence though in other wordes Where note with singular thankfulnes to God our Sauiour this his sweet promise whereby he releeueth the poore oppressed soule assuring all such that hee will ease them And Isay 61.1 and Luke 4.18 he will binde vp and heale the broken hearted And the rather consider of it with exceeding thankfulnesse to God because all that will not mourne and breake their hearts in a blessed practise of repentance now shall one day howle when it will be too late and wishe that the high mountaines might fall vppon them to crush them to peeces that they might not appeare before the iudgemēt seate of the Son of God whom now they despise Neither is the holy prouerbe vnfit to be considered of vs to the same purpose chap. 29.1 in that it is said He that hardeneth his necke hauing beene often rebuked shall suddenly be destroied so that he cannot be cured And for the same cause also let vs willingly practise that which was answered in the fift place concerning the induring of all Gods fatherly chastisemēts to the breaking of our stout and sturdy hearts and to the weakening of that sin which is so strongly setled in our nature That is let vs harken to the admonitorie precept of the Apostle Iames. chap. 4.9.10 Cleanse your hands ye sinners and purge your hearts ye wauering minded Suffer ye affliction and sorrowe and weepe Let your laughter be turned into mourning and your ioy into heauinesse Cast downe your selues before the Lord and he will lift yee vp For this is one blessed vse and benefit of afflictions that they doe humble and meeken the heart as we may remember from the example of Manasses And as we read Iob 33.17 18 c. That God may cause man to turne away from his enterprise and that hee might hide the pride of man c. For to this end as it followeth hee is stricken with sorrowe vpon his bed and the griefe of his bones is sore c. And Leuit. 26 41. Their vncircumcised hearts shall be humbled and then they shall willingly beare the punishment of their iniquitie Let vs therefore in all times of our afflictions lay our hand vpon our mouth and beare them patiently according to that of the 39. Psal verse 9. I should haue beene dumbe and not haue opened my mouth because thou didest it Let vs say as wee read Psal 119 15. I knowe Lord that thy iudgements are right and that thou hast afflicted me iustly Read also 1. Sam. 3 18 and 2 Sam. 15 26 c. chap. 16 10 11 12. And Eccles 7.16 Yea we ought to intreat the Lord to correct vs that wee might not continue in our sinnes as the holy Prophet praieth Correct vs ô Lord but yet in mercy Yea and to desire that the righteous may smite vs with their wholesome rebukes the propertie whereof is to supple and heale like precious oyle and not violently to crush and breake Psal 141.5 But aboue all as it is answered in the last branch the application of the death of our Sauiour
all such doe put off the feare of the euill day farre away from them and imbrace the momentany pleasures of sinne as if the Lord made no such great matter of sinne as faithfull Preachers would make vs beleeue or though euill do come vpoÌ„ others yet euery man is readie to sooth himselfe that it shall not come neare him as if they were at agreement with hell c. and therefore are bold to elude and mock at all the iudgements of God saying Let vs eate and drinke for to morrow we shall die And Mal. 3.14 It is in vaine to serue God c. Or else as was answered they doe so presume of the mercy of God as if there were no iustice to be feared from him as Ier. chap. 18. verse 18. and Micah chap. 3.11 and againe Ier. 7.4 c. 9.10 But howsoeuer they flatter themselues and suffer themselues to be bewitched of the Deuill yet their iudgement sleepeth not as it is expresly testified and denounced against all such by the holy Prophets of God Isai châ—p 5.19 and cha 22.12.13.14 and cha 28.14.15 c. and Amos. cha 5 1â— and chap. 6.1 c. and chap. 9.10 Read also Psal 10.4.5 6. and 50.21 7â— 11 and 94.7 and Zech. 1.12 And 1. Cor. 15.32.33.34 Iob. ch 22.13 Secondly that the present pleasure of sinne which is very vehement and inticing to our wicked nature Siâ—â— may in this respect be â—oâ—pared to the poison oâ— that kiâ—de of Sâ—â—â—e 1. which thouâ—h â—t â—â—â—ng deadly yet alâ—◠〈◊〉 the flâ—sh of him that is sâ—â— g with a plea a t and tickling delâ—gâ—t as a most sweet sugred drunken bait 〈◊〉 another speciall hinderance of repentance it may be euident from that which we read of the wicked man Iob 22.11 c. His bones are full of the sinne of his youth and it shall lie downe with him in the dust When wickednes was sweet in his mouth c. Degustatis malè iucundis voluptatibus saith one vix diuelli ab his paâ—â—umus We can hardly be haled from ill pleasures that be delightsome after we haue once tasted them And Iames. 1.14 Lust is compared to an inticing baite And Heb. 11.25 the Apostle giueth to vnderstand that the wicked are caried after the momentanie pleasures of sinne Which Moses guided by the spirit of God refused and chose rather to suffer affliction with the people of God and therein made the best choise But the wicked they say as the adultresse saith Pro. 7.18 Come let vs take our fill of loue vntill the morning let vs take our pleasure in daliance And cha 10 23. It is as pastime to a foole to doe wickedly And Ier. 4.10 The wicked delight to wander And 2. Tim. 3. verse 4 The wicked are described to be louers of pleasure more then louers of God The Apostle speaketh not onely of inordinate and vnlawfull pleasures but also of pleasures in things lawfull so farre forth as by the immoderate vse of them the minds of any are withdrawne from the loue of God Thus the pleasure of sinne and all sinfull pleasure is a hinderance of repentance Thirdly that hope of long life with those false imaginations mentioned in the answere are a great hinderance of repentance not onely mens practises in putting off from day to day but euen the open speaches of many doe declare For they say still time enough yet Euery one thinketh he hath a dispensation in youth to follow the lustes of youth It is enough we thinke to be sober and stayde when we come to age Yea and the Deuill hath made this hellish prouerb currant in the mouthes of many A young Saint an old Deuill c. This wicked vanitie and presumption of youth K. Salomon doth most wisely discouer and sharply rebuke and also correct by wholesome counsell Eccles 11.9.10 and so forth from the beginning of the next chapter Reioice ô young man in the daies of thy youth and let thine heart cheare thee in the daies of thy youth and walke thou in the waies of thy heart and in the sight of thine eies As though he should say Seeing thou wilt needes haue it so well goe on But know saith the wise King that for all these things God wil bring thee to iudgement c Read also for the reproofe of this folly Luke 12. â— Mark chap. 13.33 c. 3â— and Luke 21.34.35.36 and 1. Thessa 5.2.3 Râ—uel â— â— and chap. 16.15 And besides though a man should liue long who knoweth whether â—â—st all haue grace at the last to repent It is well obserued that although God would let vs haue one example of repentance at the last end recorded in the holy Scriptures namely the thiefe on the Crosse that none truly repenting at so sodaine an instant should despaire yet he hath recorded no more then one that none might be imboldened to presume Finally this may euerie man assure himselfe of that if hee doe not truelie repent nothing that he himselfe or that any other can possibly doe for him shall stand him in any steed before God Except yee repent yee shall all perish as our Sauiour Christ flatly affirmeth Luke chap. 13 3.5 Fourthly that wicked company is a hindrance to repentance yea a mightie prouocation to goe out euen to a desperate course of sinning the holy Ghost giueth to vnderstand by a most carefull warning against this danger Pro. 1.10 c. and chap. 23 19 20 and chap. 24 21 22. Read also chap. 22. verse 24.25 And fiftly concerning the example of the multitude and the broad and licentious way that they walke in how dangerous a prouocation that is it may be likewise perceiued by the admonition of the Lord Exod. 23 2. Thou shalt not followe a multitude to doe euill c. And Luke 13 24. Striue to enter in at the straight gate c. And Mat. 7.13.14 Sixtly what a stumbling blocke the prosperitie of the wicked is wee may consider from the example of Dauid Psal 73.2.3 c. As also in the same place of what strength the seauenth hinderance is in that there are no bandes euen to their death but all goeth on in an euen course as the cloth that is wouen with euen and vnbroken yarne But that this is no sure token that God is pleased with such Reade Iob. 21.6.7 c. And though one of a thousand liuing wickedly doe truly repent at the last what incouragement may any take from thence seeing such a one a thousand to one though he liue an hundreth yeeres yet he shall be accursed Isay 65 20. Vaine is it therefore that the coÌ„mon sort are so much led away to like and speake well of them that haue lâ—â—ed wickedly when they dye quietly like a bird as they say and counterfet a liâ—tle charitie in forgiuing all the world c. Touching custome in sinning how that confirmeth sinne and hindereth aâ—â—â—ell doing reade Ier. 13 23. Can the Black-more change his skinnne or the shee
perfectly true And on the contrary to the same effect Isai 31.3 The Egiptians are men and not God and their horses flesh and not Spirit Therefore prayeth the Church O God giue thou vs helpe against trouble for vaine is the helpe of man Psalm 108.12 and Ps 20.7.8 and 33.16 Herevnto also may bee referred these Titles of God onely wise or infinite in wisedome Epistle of Iude vers 25. and Ps 147.5 Invisible Heb. 11.27 Incomprehensible Ps 145.3 His greatnes is incomprehensible Immortall as before 1. Ti. 1.17 And who onely hath immortalitie ch 6.16 He that Reigneth of olde Ps 55.19 and Dan. 7.9 and Isai 51.9.10 For these also haue a reference of comparison in respect of creatures For man is mortall and all things else transitorie and mutable God is not so Hee is the euerliuing God Ps 102.23.24 c. There is no change in him he is alwaies the same Iames 1.17 And Ierem 10.10 The Lorde is the God of trueth hee is the liuing God and an euerlasting King c. Euerie Creature hath his limited substance and place yea place it selfe is limited But God filleth all places yea he comprehendeth them but is not comprehended Hee filleth heauen and earth Ier. 23. vers 23.24 Hee is greater then all creatures Isai ch 40.12 c. Not that wee are to ascribe any materiall magnitude or greatnes to God for he is a Spirit but such a greatnes as is to vs incompreheÌ„sible as was said in the Psalm Such a greatnes as filling all places doth therwithall after a sort fill all things he being in them they hauing their being in by him though he be in no wise intermixed with any of them So that when wee look vpon all things and see thâ— beautie of them and comprehend in some measure the greatnes of the heauen and the earth wee must conceyue of God to bee of an infinite Maiestie and Gâ—orie euen by the greatnes of his throne and footestoole c. Yea and though man hath much knowledge yet beside that hee hath none which God hath not giuen and taught him according to that in the Ps 94.10 Isa 28.24.25.26 And 1. Cor 7. ver 7. Besides this I say How little do we knowe of his wayes and of his infinit knowledge and Iudgements which are vnsearcheable Iob â—6 14 c. Read ch 9. ch 33.13.14 Read also Isai 40.13.14 Rom. 11.33 O the deepnes of the Riches both of the Wisedome and knowledge of God! How vnsearchable are his iudgemeÌ„ts his wayes past finding out For who hath knowne the minde of the Lorde or who was his Counseller Or who hath giuen to him first and hee shall be recompenced For of him and through him and for him are all things to him be glorie for euer Amen Let men therfore be as wise as they may be that is euen as wise as it shall please God to make them yet GOD onely is perfectly wise like as our Sau Christ saith of God Hee onely is good to wit as touching the fountain also the perfection of goodnes And thus God vouchsafeth by speach of comparison noting as was said an infinit disparagement betwixt him all creatures to giue vs some help toward the knowledge which wee in our weakenes may be able to conceiue of him Let vs now come to those familiar similitudes wher by it pleaseth God to expresse himselfe in a certaine proportion for a further helpe of our weakenes These similitudes wherevnto God likeneth himselfe they are partlie in repect of his Church and children and partlie in respect of the wicked And that we may by an hysterosis beginne first with those that concerne the wicked God is in respect of them compared to a mightie Warriour to ouerthrow them Exod 15.3 The Lord is a man of Warre his name is Iehouah And Psalm 76.3.4.5.6.7 There brake hee the arrowes of the bowe c. And Psalm 78.65.66 c. Hee is compared to a jealous houshand that will take reuenge of their spirituall fornication as in the 2. Commandement Ezod 34.14 The Lord whose name is iealouse is a iealouse God And Deuterono 32.21 They haue mooued mee to iealousie with that which is not God And Nahum chapt 1.2 Hee is compared to a Lion or Beare of the Forest in respect of his fearefull vengeance to terrifie men from sin Ps 50.22 Amos 3.8 Isa 31.4 Yea sometime toward his owne children Isa 38.13 Hosc 5.14 and ch 13.7.8 Finally our God is to the wicked euen a consuming fire Deuter 4.29 and Hebr 12.29 Read also Isai 33.14 〈◊〉 1.2.3.10 2◠〈…〉 Gâ—â— is the 〈◊〉 oâ— his Seruants 〈◊〉 43.3 But vnto the Church and people of God who truely beleeue in him feare him and walke in his wayes The Lorde is a quiet and peaceable resting place Psalm 90.1 Lorde thou hast bene our habitation from generation to generation Hee is a Sanctuarie of refuge in time of danger Isai 8.13.14 A strong Tower of defence Prou 18.10 and Nahum 1.7 The Lorde is God and a strong hoâ—de in the day of trouble and hee knoweth that is hee tenderly regardeth them that trust in him Hee is the rocke of their saluation Psalm â—9 26 and the â—orne of their saluation Hee is my rocke and my fortresse saith Dauid Psalm 18.2 And Psalm 92.15 The Lorde my rock is righteous And Psalm 95.1 Let vs sing aloude to the rocke of our saluation Reade also Prouerbs 30.5 Hee is a shielde to those that trust in him And manie times in the Psalmes Namely Psalm 59.11 and Psal 115.9.10.11 and 119. verse 114. And Genes 15.1 The Lord saith to Abraham Feare not Abraham I am thy buckler and thy exceeding great rewarde According to that Deuteron 33.29 Blessed art thou O Israell who is like vnto thee O people saued by the Lorde the shielde of thine helpe and sworde of thy glorie c. And Psal 17.8 and 57.1 And againe Psal 63.7 and 91.4 Hee is compared to a henne gathering her chickens vnder her wings for defence against the Kyte Like as our Sauiour Christ speaketh of himselfe Matth 23.37 But among all similitudes the Lord vseth none so plentifully as he doth man himselfe for a representation of his Diuine vertues insomuch as hee made him of of all other earthly creatures more answerable to his own similitude and likenes so the more fiue to resemble himselfe by And therfore he speaketh of himselfe as hauing a resemblance to man in all his powers and parts both inward and outward Yea therfore also hath he chosen to represent himselfe sometimes to his seruants in the likenes and shape of man by vision Yet with such a dissimilitude as was most fit to set out the excellencie of the diuine Maiestie and glorie exceeding all humane representation likenes 1. Kings 22.19 Isai chap 6. 1. Ezech ch 1. 26. 27. and Dan 7.9.10 The particular speaches wherby the Lord is spoken of as hauing a soule a heart a head face eyes
propagation of children And as touching her soule that also was properly created as was the soule of Adam and so are the soules of all men and women to this day Finally in respect of the most proper signification of creation euery newe and strange work or iudgement of God is diuers times expressed by the word Bara as Exod. 34 10. I will doe such miracles saith the Lord as haue not beene wrought in all the world Likewise Numbers 16.30 Likewise Isai 41.20 and ch â—8 6. and Ier 31.12 Thus much for the opening of the signification of the word to create whereby euery way may appeare the infinite excellencie of Gods making of things from all that making which is or may be attributed to man For although by the gift of God and in an artificiall imitation of his workes of nature man doth make many beautifull formes of things yet he cannot possibly make the least substance of any thing nor inspire any life or liuely and naturall motion in the least degree And euen his formes also are infinitely inferiour to the beautie of the things themselues which God formeth and beautifieth aboue all the most exquisite artificers skill NOw after the vnderstanding of the meaning of the word let vs goe forward to the matter it selfe When you say that the substance and frame and whole furniture of the heauens of the earth were created when they were nothing at all before You doe therein affirme that the world is not eternall and without beginning as God himselfe is but that in time it had a beginning Question Is not your meaning so Yea the holy Scriptures teach me to beleeue that the whole world both the heauens and the earth had their beginning with the beginning of time it selfe and that also within lesse then the space and terme of six thousand yeares It is very true as the certaine and vndoubted Chronologie of the holy Scriptures themselues ExplicatioÌ„ proofe doe euidently declare to all such as doe make diligent and religious search thereinto The which verily is the dutie of euery true beleeuer to doe more or lesse either by his owne industrie or by the helpe of others for the confirmation of his faith therein And that from thence also our faith may be confirmed concerning the appearing of our Sauiour Christ in the fulnes of time according to all the holy Prophesies thereof But this were too long a busines and peraduenture too troublesome for the present exercise Neuertheles it shal be meet and profitable for you at your leisure to read that diligently which hath beene purposedly collected out of the holy Scriptures for your instruction in this point or else to read the labours of some other The which their labours may easily come to your hands if you shewe your selues to haue anie godlie desire after the same The summe of al we wil here set downe as it is comprised in certaine verses already gathered to your hand for some furtherance of your vnderstanding and for a familiar helpe of memorie herein SAcred Genesis first of all The Scripture storie doth containe Of yeares two thousands hundreds three And sixtie eight since world began The second Booke which Moses wrote Cald Exodus of going out One hundred fortie adding sixe This is the summe whereto t is brought The third of Levie bearing name Shewes many things but eeks the skore With neuer a yeare but Numery Hath thirtie eighte and neare one more Then Deutronomie doth supply All which that yeare to want we see So all fiue bookes to thousands two Adde hundreds fiue and fiftie three Next Iosua space of 17. yeares Iudges two hundreths ninetie nine The first of Samuell fourescore The next hath fortie Dauids reigne The first of Kings from Salomon Hath yeares one hundred and seuenteene Next hundreths three fortie and fiue As by due triall may be seene This storie reacheth to the time When captiue state to Iuda fell Yea to the yeare of fortie fiue That they were thrall in strange Babell The bookes of daies or Chronicles No longer storie doe set downe Saue fortie fiue to Cyrus reigne They make increase to seuentie one Then Ezra Nehem ' Esters booke Shewe captiue Iewes sent home againe Where they abode .4 hundred yeares Yea ninetie more till Christ was slaine For thus is Daniel rightly skand I meane the speech of Angell there Who thither from thrall seuenties end Defineth seuen times seuentie yeare So then since man was first create And likewise since his wofull fall Till Christ his death t is thousands three Hundreths nine and sixtie sixe in all Whence take wee thirtie three and then There doe remaine but thousands three And hundreths nine thirtie and three Till Christ tooke flesh to make vs free Now since that time how many yeares Haue passed iust by yearely count He knoweth but little that cannot tell The summe whereto they doe amount But vse hereof what should be made Most wise may liue and still may learne Christ taking life and dying death To life doth call from sinne doth warne For as he came in base estate And staâ—ed no whit the time once come So will he hast a glorious Iudge Of life and death to giue last doome Repent therefore thy sinnes forsake Beleeue in him whom God hath sent Be sorie for all dayes and times Wherein thou hast thy life mispent Thus times and seasons if thou weigh The more exact the better stay But if thou doe this vse neglect The greater skill the worse defect Thy friend doth friendly wish thee well Let small default not much offend One yeare yea more may penne escape But Gods accounts can none amend The more full opening of these verses is to be examined from the Booke it selfe printed to that end Question But may we possibly conceiue in our minds that there should euer haue bin a nullitie or if we may so speake a nothingnes of all things Answere Because it cannot be concâ—iued by reason or compassed by our vaine or curious and confused thought therefore doe the holy Scriptures teach vs to vnderstand and beleeue it by faith as we haue learned before ExplicatioÌ„ and proofe It is Gods great mercy that he hath vouchsafed to reueale this to be so And it is our dutie in the humble obedience of faith withall thankfulnes to acknowledge the same and to restraine our thoughts from all wandrings any other way which cannot but be infinitly confused and very sinfull and perillous to our soules Onely therefore let it content vs to knowe that God himselfe was in himselfe the perfect fulnes of all in all things before there was any thing at all as well as now and euer since he hath giuen to all things their proper continuance and beeing And that we may the better helpe our selues to giue credit to the doctrine of the creation of the great world let vs consider our selues who are after a sort so many little worlds for the wonderfull manner of
of the beginning to the last accomplishment of the same The inuisible Angels therefore and so likewise the inuisible heauens must be in that space created or else they should be to our knowledge no creatures For wee haue no warrant of any creation but of this one which God hath of his mercy reuealed to his Church by his faithfull seâ—â—ant Moses Neither can there any sufficient reason be alledged why any one of the Creatures should preuent the time of the vniuersall creation of the rest For God the Creator of all to be blessed for euer he both is and was from before all beginning most perfect and intire in himselfe without any creature whatsoeuer lacking nothing either for necessitie of his beeing or for happinesse and delight or for most high glory and maiestie therein c. aboue all that can enter into the conceite of man yea aboue all that the holy Angels can conceiue Read Iohn ch 17.5 and 1. Tim 6.16 What reason therefore may we haue why wee should goe about to fancie any creation before this that Moses by the coÌ„mandement of God doth certifie vs of Verily no reason shall be found worthy the mouing of one step as a man may say to seek after it it shal be but as the catching at a shadow c. Now that the holy Prophet of God Moses doth write expressely of the Angels it is euident euen immediatly after the historie of the Creation so soone as Adam and Eue were fallen away from the Lord. Gen 3.24 For vnder the name of Cherubims hee noteth the Angels as it was familiar to the Israelites for whose instruction first of all he wrote insomuch as they were to them in the Tabernacle of God representations of the Angels attending the presence of God among them Exod 25 18 c. 22. ch 26.13 Read also Psal 18.10 and Ezek. ch 10. But that Moses doth yet more plainely write of the Angels yea euen in his first booke in such sort that it may appeare that the seruants of God did vnderstand this part of Gods creation read Gen 24.7.40 and Chap 28.12 and chap. 31.11 and chap 32.1 2. and chap 48.16 Albeit in this last place now cited and also in the first of them wee are to vnderstand them prophetically of him that is the prince of all Angels Christ the Sonne of God As though Abraham and Iaacob should haue said That great Angell by his seruants the Angells will goe with yee and deliuer yee and prosper ye c. Yea and that long before this the Church of God was possessed with this part of the doctrine of creation it is euident by the Testimonie of the Apostle Iude who affirmeth planly and vndoubtedly that euen Henoch the seuenth from Adam prophesied of the comming of the Lord to the last iudgement with the thousands of his Saints or rather as it is in the Text with his holy thousands to wit of his Angels according to that which our Lord Iesus Christ said concerning himselfe Mat 25.31 The like is to be obserued concerning the ancient knowledge and faith of the inuisible heauens according to that Gen chap 38.17 where after that Iaacob had seene a vision of Angels c. This is the house of God saith hee and the gate of heauen He taketh his comparison no doubt from the inuisible heauen aboue the top of that ladder wherevpon he saw the Lord to stand Of these heauens had all the faithfull Patriarke the promise of God vnder the signe of the earthly Canaan as the Apostle to the Heb doth assuredly confirme vnto vs. chap 11. v. 8.9 10.13.14.15.16 They looked for a heauenly Citie that is for heauen it selfe whose builder and maker as the Apostle saith is God These heauens are that habitation or dwelling place which so many of the Angels bereaued themselues of as from the beginning fell away from the Lord Iude. v. 6. And Henoch mentioned before was knowne to be taken vp by the Lord euen in that young age of the world into these heauens Gen. 5 24. So that throughly waying all things we may iustly conceiue that the doctrine of the Creation euen touching these points was known and beleeued in the church of God from the beginning of the world It is true indeed that Moses doth not at the first so distinctly speake of them because in the wisdome of the holy Gho he hasteth to those things which doe more immediatly concerne our selues Neuertheles as was truly answered that which he himselfe writeth afterward and as we may adde further that which we read in other plaâ—â—s of the holy Scriptures though writteÌ„ by the appointment of God in times more or lesse remoued from the daies of Moses they are so many testimonies that this point of doctrine was known and beleued in the church of God from the beginning Such places as we may take for instance Iob. chap 38. where the Lord himselfe speaketh of the Angels whom he calleth the children of God as hauing their beginning at the same time when the foundations of the earth were laid and when the starres of heauen were created c. And of the inuisible heauens that which we reade Neh. chap. 9.6 and 1. King 8.27 where King Salomon calleth them the heauens of heauens and Ps 68.18.33.35 Ps 148.1.2.3.4.5 Where they together with the Angels are expresly named among the other creatures And yet more fully in the New Testament as hath bin mentioned before in so much as the creation of all invisible creatures is ioyned arme in arme as it were with the creation of those that are visible Col 1.16 Luk 2.14 And Acts chap 1 9 10 11. and chap 7 55 56. 2. Cor 12 2. Heb. 7 26 chap 8.1 Wherefore from these after testimonies we are to holde that Moses as we may truly call him the first Canonical and fundamentall writer of all holy writ did set downe the ground of our present doctrine euen from the beginning of his writing For doubtlesse there is no other doctrine not onely of creation but also euen of redemption which yet was more leisurely opened to the full in the Church of God in any or all of the latter Scriptures the entyer ground and as it were the seede whereof was not laide by Moses in his writings which are as the first originall ground of all the holy Scriptures God euermore by his Spirit directing all his Prophets to looke backe and to haue their reference to him c. The latter alwaies to the former and the former to him whom God made the formost of all that is to Moses vnto whom our Sauiour Christ himselfe appealeth for proofe against the abuse of marriage that it was not so from the beginning Thus much for the time of the creation of the invisible heauens where the Angels stand in the presence of the maiestie of God and for the time of the creation of the Angels themselues Question Now what manner of creatures were they created Answere
The Angels were created most spiritual but finite in substance most mightie wise most holie and righteous in qualitie and in estate and condition most happie aboue all other creatures And the inuisible heauens aboue comparison were created more glorious then are these visible heauens which we daily behold with our bodily eyes Explicatiō and proofe So indeed we may perceiue by that which the holy Apostle Paul writeth 2. Cor 12 4. And by that we read Ps 11 4. For how should it be that the place where God appeareth in speciall maiestie and glorie should not be most glorious We may reason in this case as the Apostle doth in his comparison betwixt the lawe and the Gospell 2. Cor 3 11. If that which should be abolished were glorious then much more shall that which remaineth for euer be glorious Those heauens no doubt shall remaine for euer vnshaken yea vntouched when these shall be changed at the least from that vanitie which hitherto they are subiect vnto And as for the Angels of heauen which for number are innumerable euen thousand thousands as the holie Scriptures assure vs that they were created in substance most spiritual for qualitie most wise and mightie c. aboue all other creatures the same holy Scriptures do plentifully confirme That the Angels are in number aboue all that we can or ought to goe about to take the account of them we may reade Ps 68 17. Dan 7.10 Heb. 12.22 They are innumerable That they are spirituall substances euen such as haue euery one of them a proper beeing and life each of them distinct both in nature qualitie from other it is euident Hebr 1 7. where the Apostle calleth the Angels by the name of Spirits Now a Spirit is not a bodie as a man is as our Sauiour Christ teacheth vs Luk 24 39 howsoeuer they haue diuers times by speciall dispensatiō and as it were by commission from God taken to them some bodily shape substance for a time and afterward laide it downe againe as not belonging or agreeing to their nature But that they are euery one finite and distinct and not of a mixed or confused nature as a man might peraduenture imagine by taking a similitude from the likenes of the aire which is after a sort spirituall it is euident by those actions which are attributed to them sometime to one alone sometime to many together For they moue from place to place They defend and comfort the godly They discomfort destroy the wicked so soone as God commandeth them God hath vsed them for his instruments to giue his lawe to publish his Gospel to declare the secrets of his kingdom and gouernment They do most purely and zealously blesse and praise the Lord continually And hereby also doth it appeare that they are creatures of singular wisedome for else God would neuer vse them in such seruices wherevnto speciall wisedome is necessary Their holines also is thereby manifest as also their religious will nature In which respect they are called holy Angels Luke 9.26 Mat. 25.21 And as we saw from the Apostle Iude before the holy thousands of the Lord. Such were all of them in the beginning by creation But many corrupted themselues and so became as we may say reprobate Angels and are now wicked vncleane spirits and diuels Of the which by the grace of God more afterward Wherefore they onely that continued in their first estate wherin God created them are called the elect Angels to shew that their surenes standeth in the free mercy fauour of God the Father in his Sonne through the holy Ghost in such a manner and vpon such a ground as is vnknowne to vs saue onely that it was the good will pleasure of God it shuld be so But that they are elect the Apostle sheweth 1. Tim. 5.21 These are also for excellencies sake called the Angels of the Lord the Angels of God in many places As also the Angels of heauen and the Angels of light The other are diuels of hell and of darknes c. That the holy Angels yea that all the Angels generally were at their creatiō endued with great power the which also remaineth to the wicked Angels far aboue the power of man though inferior to the power of the good Angels Read Ps 103.20.2 Pet 2 11. We may see it also by the effect 2. Ki ch 19.35 Reu ch 12.7 8. The excellency of the holy Angels doth euery way appeare in that they are reckoned for the neerest vnto God in dignitie glory As 1. Tim 5.21 Mar 8.38 Heb 2.9 Ps 8.5 Read also Mat 25.31 And for that the chiefest excellency and happines of men is this that they shall be like to the Angels And here vpon earth God giuing to Stephen when he witnessed his holy truth before the aduersaries therof a singular grace comelines or beautie of face the same is expressed by a comparison taken from the likenes of an Angel Act. 6 1◠And likewise all excellēcy of speech as we know is expressed by a comparison borrowed from the tongue of an Angel 1. Cor 13.1 Thus then as you answered the Angels were created by God spiritual substances endued with singular power wisedom c. aboue all other creatures And all this is insinuated yea groundedly affirmed though not so plainly expressed opened by the holy wise Prophet of God Moses in the verie first words of the holy Bible in that he saith In the beginning God created the heauens NOw let vs come to the visible works of Gods creation and consider as briefly as we can of the seueral works of euery one of the six daies which it pleased the Lord to imploy about the same Question And first what was the first daies worke of the visible or at the least the more externall creation of God in such order as the Lord created it Answere The principall matter and ground-worke as one may say of all the rest was as we were taught before created at one instant in the beginning of the first day euen all the wide heauen and the huge and thick earth which we see Yet so as the heauen which we see and the whole aire had then no light at all and so continued the space of the whole first night twelue houres at the least together The earth also had no seemely forme or shape neither was it furnished with any creature which now we see it to be in great varietie stored and adorned withall Onely the waters as a deepe poole or deuouring gulfe couered it all ouer and from the face thereof a most blacke and as we may say euen a palpable darkenesse more grosse and thicke then that of Egipt did lift vp it selfe as high and spread it selfe as large as the heauens which are now the instruments of this bright and comfortable light which shineth forth vnto vs. Neuerthelesse so soone as the space of one night that is of
the first night which euer was came to an ende the Lord God by his gratious word and commandement created and brought forth light yea before there was yet either Sunne or Moone or any one Starre in the whole compasse of heauen o the ende it might most euidently appeare that God is the immediate author of this excellent creature And thenceforth did the Lord in his wisedome establish the order and succession of the day and night euen to this day so to continue to the end of the world Thus the whole space of the first day and of the first night doth by the determination of God himselfe of the more worthie and excellent part take the denomination of the first day ExplicatioÌ„ proofe It is verie true And thus you haue in one Answere laid open the meaning of Moses in the first foure verses of our first Chapter of Genesis according as it is both plaine in it selfe and also confirmed by other testimonies of the holie Scriptures of God in this behalfe As first touching the heauens which we do vulgarly call the Element and the large spreading thereof read Iob 9.8 He himselfe alone spreadeth out the heauens And chap 37.18 Hee hath stretched them out firme as mouâ—ten glasse And Psal 104.2 Hee hath spread them like a Curtaine This large extension and spreading out of the highest visible heauen is also called the Firmament from the Greeke and common Latin Translations as Dan 12.3 They that be wise shall shine as the brightnes of the Firmament Read also Isai 42.5 He hath created the heauens and spred them abroad And chap 44.24 Read also Psal 1 36.5 Hee hath made the heauens by his wisedom c. And Ier 10.12 Hee stretcheth them out by his discretion And touching the earth it is written in the Psal 104.5 mentioned euen now that God hath so set it vpon the foundation that it cannot be moued And Psa 102.25 Thou hast laide the foundation of the earth and the heauens are the worke of thy hands Reade also Iob 38.4 and Prou 8.29 The earth therefore may iustly be called the Lords earth as Ps 24.1 Touching the couering of the earth by the waters reade Ps 104.6 Thou coueredst it with the deepe as with a garment and by their owne nature they would stana aboue the mountaines Touching the creation of the light and darknes reade Isai 45.7 I saith the Lord forme the light and create darknes Herevpon also the day and the night is by good right ascribed to the Lord. Psal 74.16 The day is thine and the night is thine And herevnto hath the Apostle Iames respect when chap 1.17 hee calleth God the Father of lights The constant order succession of the day and the night according to the law which God hath set in nature is set downe to the praise of God Ps 19.2 And Ier 33.19.20.21 The Lord maketh it an argument of his faithfulnes in his couenant of euerlasting mercy toward his people This breaking forth of the light is to be thankfully acknowledged for euer for a very gratious glorious worke of the Lord. Reade Psa 104.23.24 and Iob ch 38. 12. 13. 14. But ch 24. 17. The morning is to the wicked as the shadow of death Now let vs heare the holy words of Moses himselfe from whence all these things are cleared vnto vs. Question Which are they Answere 1 In the beginning saith Moses God created the heauens and the earth 2 And the earth was without forme and voyd and darknes was vpon the deepe and the spirit of God moued vpon the waters 3 Then God said let there be light and there was light 4 And God sawe the light that it was good and God seperated the light from the darknes 5. And God called the light day and the darknesse he called night so the Euening and the Morning were the first day In these words we haue the ground of your former answere and we may see the truth of it fully warranted vnto vs. And besides the holy Prophet sheweth vs how the rude lumpish and indigested matter of the earth and the huge gulfe of waters aboue the same were as it were moulded vp held together and made apt and fit to receiue that excellent forme which in the third day they were fashioned into That is how they were thus supported to wit by the holy Ghost the diuine Spirit and power of God himselfe Moreouer we haue a singular commendation of the light as of a most comfortable and commodious creature euen from the approbation of God himselfe who saw that it approued it selfe to be good according to that Eccles 11.7 Surely the light is a pleasant thing So that hereby we are admonished to be in speciall manner thankfull to God for it and that we ought to be carefull to vse it well euen as we may thereby giue the greatest glorie to God that we can walking as becommeth those whom hee hath vouchsafed to call to be the children of light and to this ende hath caused the light of his Gospell to shine forth vnto vs. Yea euen to this our God who thus at the beginning commanded the light to shine out of darknes as the Apostle Paul writeth 2. Cor 4 6. ought we to giue all the glory we can On this first day also it may appeare that the vpper Region of the aire was made apt to send forth thunderings and lightenings by the fierie brightnes of it the which as we know is a very glorious and fearefull creature of God Reade Iob chap 37.1 2 3 4 5. and chap 38.24 35. But whereas Moses telleth vs that God calleth the light day and the darknes night hee would not haue vs to thinke that hee gaue those names vnto these things but that he appointed and ordeined the things themselues to continue such and in such order as he had alreadie created and made them For so the Lords calling doth vsually note his effectuall establishing of things theÌ„selues rather then the giuing of them their names according to that of the holy Apostle Rom 4.17 God calleth those things that be not as though they were And 1. Cor 1.26 Brethren ye see your calling And our Sauiour Christ in the Gospel I came not to call the righteous but sinners to repentance Finally Moses in saying that the euening and the morning were the first day he speaketh by a double Synedoche First putting the part for the whole that is the day both for the day and also for the night and then the beginning of the day and of the night both for the whole day and also for the whole night This first day of the creation is that which since the resurrection of our Sauiour Christ is called in the holy Scriptures the Lords day to Christians euen that wherin our redemption was perfected as the 7. day which was the next day aâ—ter the creation finished was then the Lords day to all people that is a day of speciall worship to
God euen from the beginning of the world THese things thus obserued Let vs now come to the secoÌ„d daies work the which Question for our more familiar vnderstanding we vse to cal Monday What did the Lord create in it Answere The Lord so cleared and ordered the regions of the aire as they might be most commodious for the placing of all heauenly creatures in their proper seates limits and circuites as it were in their chambers and lofts each aboue other and likewise that all earthly creatures might liue comfortably vpon the earth euery one according to their kindes when they should afterward be created As it followeth in the 6.7 8. verses of this first chapter of Genesis Question Rehearse Moses his own words as they are there conteined Which are they Answere They are these Againe God said Let there be a firmament or as it is Englished more agreeable to the Hebrew word in the margent of our Bibles Let there be a spreading ouer and therewithall aire in the middest of the waters and let it seperate the waters from the waters 7 Thus God made a certeine firmament or spreading ouer as before and separated the waters which were vnder the same firmament from the waters which were aboue it and it was so 8 And God called this firmameÌ„t heaueÌ„ so the euening the morning were the 2 day The work of the Lord in this second day though it be recorded but as one yet it is a very great and a gratious one For therin he fitted the regions of the ayre for all excellent vses that the Sun and the Moon and the Starres might haue their places courses in them that the clowds might haue their place course as the bottels of God to water the earth in due time that the snow and the haile might be congealed and spred abroade in their due seasons c. And that the earthly creatures might haue a cleare and thin not a grosse and foggie aier to draw their breath in and that also to this end the windes might with their blasts purge the same For to these if ther be any such like purposes God in this second day fitted the whole aier and disposed of the seuerall regions as it were the sollers and loftes and chambers thereof according to that of the 104. Psal verse 3. The Lorde layeth the beames of his chambers in the water and hee maketh the clowdes his Chariot and walketh vpon the wings of the winde And verse 13. Hee watereth the mountaines from his chambers And Gen 7.11 it is said to note aboundance of rainâ— that the windowes of these chambers were opened the which are called the windowes of Heauen Likewise Mal 3.10 In this respect also the clowdes are called the bottels of Heauen Iob 38.37 On this day also this part of the firmament had a disposition giuen it in the times and seasons therof to ingender snowe and haile c. Of the which wee read in the same 38. chapt of the booke of Iob. So that from hence wee may not vnfitlie gather that the clowdes and the windes had their creation in this second day besides that all was fitted to all ends before specified Read also Iob chap 38.9 where the clowdes are said to haue beene the couering of the Sea while darknesse was as the swadling bands therof Amos 4.13 God is the Creator of the windes Thus therefore did the Lord in the second day cleare and order the aire in most excellent manner euen before the deepe gulfe of the waters were emptied out of the earth and before ther was any drie land at all to the end that herein as well as before and as we shall haue occasion to obserue afterward the wisedome and power and goodnesse of God might rather be considered in it selfe then from the reason of naturall causes as the ouerwise Philosophers of the world haue too busilie accustomed themselues to doe for want of the true knowledge of the word of God herein This firmament or spreading out and the ordering of the aire and namely of that region or circular space which the Lorde hath appointed for the raine and moysture of heauen to be staied in ouer our heads and euen this lower aire also wherin we liue and breath God called heauen that is he appointed them to be as wee may say the aiery heauen according as wee vse to call the foules or raine and such like things which are in these partes of the aier the fowles or clowdes or raine of heauen c. This as Moses assureth vs was God his wise gratious and mighty work in the second day For the which we ought to glorifie praise his most holie and glorious name as Ps 148.4 Question THe worke of the third day is next Howe doth Moses reporte that Answere It foloweth thus in the 9. 10. 11. 12. 13. verses of the same 1. chap of Gene. 9 God said againe let the waters that be vnder the heauen gather themselues or flowe together into one place and let the drie land appeare and it was so 10 And God called the drie land Earth and he called the gathering together of the waters Seas and God saw that it was good 11 God said also let the earth bud forth the bud of the hearb that seedeth seed the fruitfull tree which beareth fruit according to his kinde which hath his seede in it selfe vpon the earth and it was so 12 Thus the earth brought forth the budde of the hearbe that seeedeth seede according to his kinde also the tree that beareth fruit which hath his seede in it selfe according to his kinde And God saw that it was good Explâ—cation and proofe 13 So the euening and the morning were the third day This day was that which we commonly call Tuesday Here are two mightie workes of God The one the clearing of the land as before the Lord had cleared the ayre The other the replenishing of the earth with hearbes and trees bearing their seedes and fruits But because the clearing of the earth from the waters could not be done without another worke for the conveyance and as we may say channelling and banking in of the Seas Note also that the riuers and fountaines or springs of water were ordered disâ—oâ—ed in this day read Reuel 14.7 therefore we may iustlie vnderstand this to be a third worke of God vpon the third day The least whereof could not possiblie be wrought and brought to passe but by an Almightie and creating power Of these things therfore let vs stand to consider a little that our mindes may be the better informed concerning the greatnes and excellencie of them by the help of some other testimonies of the holie Scriptures which doe worthilie stand in the commemoration of the same And first for the clearing of the earth by the emptying of the waters it is spoken of as of a worke of a newe creation For before this it was as if it had not
nation yea but of one kind in one litle countrey yea but as they are now in the decayed withering estate of the world who is able and who hath the wisedome throughly to obserue the wonder of Gods creation in these things And finally who duelie considering the power and goodnes of God in this part of his creation can otherwise choose but he must needs acknowledge it to be an easie thing with the Lord to turne the greatest dearth that can be into the greatest plentie c were it not that our sinnes doe as it were strengthen Gods iustice to the weakening of his mercie towards vs although in it selfe ther is no weakenes Read Psal 107.33.34.35 Mal chapt 3.10 WHerfore setting it downe with our selues to indeuor more and more to ponder the goodnes of God in this third fruitefull dayes worke of the Lord Let vs proceede to the consideration of the fourth day the which was that which wee call the Wedensday Question In what wordes doth the Prophet Moses commende the workes thereof vnto vs Answere It foloweth from the beginning of the 14. verse to the end of the 19. In these words 14 Afterward God said Let there be lights in the Firmament of the heauen to wit aboue the clowdes to seperate the daye from the night and let them bee for signes both for the seasons to wit of the yeare and also for dayes and yeares themselues 15 Yea let them be for lights in the firmament of the heauen to giue light vpon the earth and it was so 16 Thus as Moses saith God made two great lights the greater light to rule the day and the lesser light to rule the night and he made also the Starres 17 And God set them in the firmament of the heauen to shine vpon the earth 18 And to rule the Day and the Night and to seperate betwixte the Light and the Darkenes and God saw that it was good 19 So the euening and the morning were the fourth day Explication and prooâ—e The fourth dayes worke is likewise a gratious and glorious work of God For notwithstanding God had shewed before that hee stood in neede of no instruments to giue light and to make the distinction betwixt the day and the night for he had done this alreadie before ther was any Sunne or Moone or any one Starre yet for the beautifying of his work and for a further help and comfort to man for such singular good vses as Moses rehearseth both naturall and ciuill to wit that they might be as it were a generall clocke or dyall of time to determine the yeares and passages thereof and euery season of the yeare Sommer and Winter seede time and haruest yea and the dayes and nights of the yeare eyther shorter or longer as the Sunne should come nearer or goe further from the Equinoctiall point c and for the historicall memoriall of things in respect both of ciuill pollicie and also of Religion therefore it pleased the Lord to create thiâ— his excellent creature of the Sunne The like vse is of the Moone for the nights of the moneths The Starres also are both for singular ornament and for light in the night and for assistance to that gouernmenâ— which God hath honoured the Sunne and the Moone withall Read Iob chap 9 verse 9. God maketh the Starres Arcturus Orion and Pleiades and those also of the Climate of the South And chapt 38. verses 31.32.33 Canst thou restraine the pleasures of the Pleiades that is the pleasant spring which cometh with them Or canst thou loosen the bandes of Orion a starre which vseth to come with colde and tempest Canst thou bring forth Mazzaroth in their time that is the starres of the South Canst thou guide Arâ—turus with his sonnes that is the Northerne starres Knowest thou the course of the heauens c And Amos chapt 5. verse 8. God maketh Pleâ—ades and Orion that is hee oâ—dereth them acccording as at the first hee made them and appointed them their courses And Psalme 147.4 God alone counteth the number of the starres and calleth them all by their names They are vnto vs innumerable Genes 15. â— God hath placed them all in their seates and hee continueth them as his seruants therein according to the most holie and Diuine pleasure of his owne will Psalm 119. verses 89.90.91 The Sunne and the Moone are iustly called the greater lights because they are so vnto vs both to sight and also to vse And therfore let Astronomers curiouslie dispute of the greatnes of any starre aboue these wee will rest in this holie Philosophie which Moses teacheth vs as most fit both to expresse vnto vs the great goodnes and mercie of God and also to stirre vs vp to be thankfull vnto him for the same Thus then this fourth dayes worke is very glorious and therefore iustly is the Lord to be glorified and praised of vs therin according to the profession and practise of the Church of God Psalme 8.3.4 and Psalm 19.1.2 3.4.5.6 LEt vs nowe proceede to the workes of the fifte daye as the Lord created them Question Which are they Answere The Prophet Moses sheweth which they were from the beginning of the 20. verse to the ende of the 23. as it followeth in our Text thus 20 Afterward God said Let the waters bring forth in aboundance euery creeping thing that hath life or as we may reade euery liuing creature that creepeth and let the fowles flie aboue the earth toward the face of the firmament of heauen To wit that parte of the firmament of heauen which is vnder the clowdes next to vs. 21 Thus saith Moses God created the great Whales all liuing creatures that creepe Heb Fowles that haue wings the which the waters brought forth in aboundance according to their kindes and all feathered fowles according to their kindes and God saw that it was good 22 And God blessed them saying Bring forth fruite and multiplie and fill yea the waters in the Seas and let the fowles multiplie in the earth 23 So the euening and the morning were the fifte day ExplicatioÌ„ proofe This fifte daye was that which according to the custome among vs is called Thursday In it as the Prophet Moses by the Spirit of God reporteth were twoo verie mightie and gratious workes of Gods Creation perfected The first was the creation of the Fishes of the Sea in their great and vnknowen varietie from the huge Whale to the little minnome that is from the greatest to the least of them in their seuerall kindes Of the which it is thus written to the celebration of the gift of God in this respect Psalm 104.24.25.26 O Lord howe manifold are thy workes in wisedome hast thou made them all the earth is full of thy riches or as the Hebrew worde Quinianécha signifieth of that which is thy possession So is the Sea great and wine for therein are thinges creeping innumerable both small beasts and great There goe the Shippes yea
of other such like wormes Concerning the least and vilest and euen the most hurtfull among them as they be nowe it is specially to be obserued that they were all good by creation according to that honourable testimonie which the Lorde our God giueth of them Neuertheles such things as come of putrefaction as maggates c. though they be the creatures of God yet they come into the worlde through sinne as punishments thereof and are not of naturall and kindely creation They are created for punishment as a fruite of mans sinne and corruption and not for comfort or reliefe as any fruite of Gods mercie as all things were before the fall The third sorte of liuing creatures such as liue vpon the earth and are the last sorte of the first parte of the creation of the sixte daye they were those that are called the beasts of the earth according to their kindes Whereby is meant all kinde of Beasts which are more wilde and sauadge then the other be Such as are Lions Beares Wolues c the rauenous hurtfulnes wherof specially against mankinde whom God made their ruler it came in with mans own sin against God wherby he hath bene most hurtfull to himselfe as wee shall haue further occasion to obserue afterward For by creation they were all good and easilie subiect to the gouernment of man according to the appointment of God himselfe as it followeth concerning the second parte of the creation of this sixte dayes worke the Historicall reporte wherof wee are now to consider of Question WHich are the wordes of the Prophet Moses wherein hee reporteth the same They are these which followe as they are written in the first Chapter of Genesis Answere from the 26. verse to the end of the Chapter 26 Furthermore saith Moses God said Let vs make man in our image according to our likenes and let them rule ouer the fishe of the Sea and ouer the foule of the heauen and ouer the beasts and ouer all the earth and ouer euery creeping thing that creepeth vpon the earth 27 Thus God created the man in his image euen in the image of God created hee him male and female created hee them 28 Moreouer God blessed them and God said to them Bring forth fruite and multiplie fill the earth and subdue it and rule ouer the fish of the Sea and ouer the sowle of the heauen and ouer euery beast that mooueth vpon the earth 29 God saide also beholde I haue giuen vnto you euerie hearbe bearing seede which is vppon all the earth and euery tree wherein there is the fruite of a tree bearing seede they shall be to you for foode 3â— Likewise to euery beast of the earth and to euery fowle of the heauen and to euerie thing that mooueth vppon the earth in the which is a liuing soule I haue giuen euery greene hearb for foode and it was so 31 Then God loâ—ked vppon euerie thing that hee had made and loe all was very good And the euening and the morning were the sixte daye In this latter parte of this last dayes worke of the creation there are sundrie things worthie our speciall obseruation as was somewhat at large declared in the opening of it The same things are nowe to be called againe to our remembrance Question Which are they Answere First the holie Prophet sheweth the manner of the Lordes proceeding to this last parte of his worke in the creation of mankinde to be much differing from the course which hee tooke in the creating of all other his workes before Secondly he describeth the excellencie of the worke it selfe Thirdlie the excellent estate and dignitie wherevnto the Lord aduanced the same his excellent worke Fourthlie the reason is as it were insinuated why the Lord made mankinde after that hee had made all the rest of his creatures Finallie wee haue a generall commendation of all the workes of Gods creation not onely from Moses but euen from the most holie Testimonie also and diuine approbation of Almighty God himselfe These are things worthie our speciall obseruation indeede according as they are contained in our Texte Let vs therefore as briefely as wee can renewe the consideration of them againe Question ANd first concerning the first point What was the differing manner of Gods proceeding to the creation of mankinde otherwise then hee created the rest Answere God doth not heerein forthwith saye Let the earth bring forth mankinde as hee had said before Lâ—ther be a light and so forth in the rest but hee doth as it were take aduise and counsell with himselfe before the action saying Let vs make Man And so forth as â—t followeth in our Texte Question Seeing God is but one onely God why doth hee speake thus Let vs make Man Answere GOD beeing one onely in Nature is neuertheles three distinct Persons the FATHER the SONNE and the HOLY GHOST as was seene at large before who consent all in one in the workes of creation and in all things else as wee haue likewise seene rehearsed Question But why should God who knoweth all his workes and his whole counsell and purpose most perfectlie from all eternitie seeme to enter into any consultation at all about any of his workes Answere The wordes of consultation are figuratiuely applyed to God in waye of a similitude or comparison onely taken from the vse of men who when they goe about anie speciall worke doe first of all enter into earnest deliberation about the same Explication and proofe It is true and wee haue the like kinde of consultation though to a contrarie purpâ—se of a great confusion and destruction As Genes chapt 11.6.7 Beholde saith the Lord the people is one c. Come let vs goe downe and ther confound their language c. And chap 18.20 21. I will goe downe and see whether they haue done altogether according to that crie which is come vnto me and if not that I may knowe c. By thiâ— kinde of speeche therefore the Lord doth most plainely and familiarly giue to vnderstand as was obserued in the second place that he would haue the making of mankinde to be accounted a speciall worke of his creation Question BVt why should this bee so accounted insomuch as Man was made of the earth as well as other earthlie creatures were It is so much the rather to be accounted an excellent worke of God because he made man so excellent a creature of so base and vile a matter Here therefore for the clearing of this point Let vs more particularly call to minde after what sort God created mankind How doth the Prophet Moses report that vnto vs Question Answere God made the bodie of man of the dust of the earth moulding it as it were moyst loame or claie into that outward forme and shape which wee all beare God turning or as we may say transubstantiating it into flesh blood and bone Wherevpon the first man from the Hebrew word Adamah which signifieth a red kinde of
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
themselues but rather much more according to the greater excellency and dignitie of their creation Wherfore whosoeuer not content with this shall proceede malapertly to expostulate with God why he wold not giue his creatures an absolute power to abide firme and sure in that happy estate and condition wherein he had set them let theÌ„ all iustly feare some singular punishment to approach against them for so bold and notorious a presumption vnlesse they shall speedily repent and so preuent the same through the tender mercy of our God For shall God be subiect to mans inquisition controulement censure Shall he be vrged to giue a reason of all his secret counsells and to satisfie euery mans malignant cauilling and clamorus interrogatories Farre be it from any of the children of God to thinke so but much further that they should at any time presume to doe so What answer might we then rather looke for then such a one as King Salomon gaue to his mother Bath-sheba concerning the vnlawfull desire of his brother Adoâ—ijah that hee migâ—t haue Abishag to wife Doest thou aske this saith King Salomon Ask the Kingdome also Adonijah hath spoken this word against his own life Verily to inquire of God any other reason of his secret counsells then hee himselfe pleaseth to render and not to rest in the good pleasure of his diuine and most holy and soueraigne will rather then to feede the humerous conceit of our owne corrupt and presumptuous braine it is most traiterously to aspire and to goe about to take the Crowne as it were from the head of the Lorde Wherevpon what may iustly follow euery one not blinded and peruerted in himselfe may easily deeme Let this therefore suffice to shew that the whole blame of the fall of Adam and Eue and therewithall of the Angells also lieth altogether vpon themselues nothing at all vpon the Lord who is in all things most worthy to be blessed and praised for euer Amen Question But may the same reasons proue that the blame of Adam and Eue their fall doth iustly extend it selfe to their posterity as well as to themselues that it should iustly be cast off as well as they Answere The strength of the reasons doth indeede reach so farre For euen as through the goodnesse of God the blessing of righteousnesse and life was not onely bestowed vpon Adam and Eue themselues but so as it should descend vpon their posterity vnder this most equall condition That they should faithfully and constantly serue and obey the Lord their God as was answered before So now by reason of their fall not onely they but also all their posteritie are through the iustice of God depriued of the glory of God and made subiect to his most heauie displeasure and curse The reason indeede is very good For as hath elsewhere beene obserued seeing euen among men in course of humane iustice the traitor against his earthly Prince ExplicatioÌ„ and proofe tainteth his blood for euer if the Prince doe not of his clemencie restore it much rather is it iust with God to account all Adams posterity attainted and vtterly debased in him And so much the rather because wee are naturally borne not onely guilty of his offence but also in our selues traiterously inclined against the Lord as experience sheweth plainely and commonly so soone and so often as the time of triall doth come vnlesse God himselfe doe giue vs better hearts then we bring with vs from the wombe Thus much of the holy prouidence of God touching the fall It followeth now that we do consider of the prouidence of God after the fall In which respect first of all what ground and testimony haue you in the holy Scriptures for the more generall prouidence of God ouer all his creatures since the fall of Adam In the fourth verse of the 16. chap of the holy Prouerbs King Salomon setteth down this notable wise sentence The Lord hath made all things for his owne sake yea euen the wicked for the day of euill Answere And Amos chap 3.6 Shall there be euill in a citie that is any punishment for the sinne of the people and the Lord hath not done it My Father saith our Sauiour Christ worketh hetherto and I worke Iohn ch 5.17 Likewise Act. 1.7 The Father hath put the times and seasons in his owne power And chap 15.18 God saith the Apostle Iames knoweth all his workes from the beginning of the world ExplicatioÌ„ proofe These indeede are fit proofes and testimonies that the prouidence of God is generally ouer all and in all things whether it be for mercy or for punishment what way soeuer or at what time soeuer mercy is shewed or punishment is executed c. And there are many other such like testimonies to be found As Psal 115.3 Our God is in heauen he doth whatsoeuer he will And Psal 135.6 Whatsoeuer pleased the Lord that did he in heauen and in earth in the Sea and in all the depthes And Exod 4.11 Who hath giuen the mouth to man or who hath made the dumbe or the deafe or him that seeth or the blinde haue not I the Lord Likewise Deut 32.39 Behold now for I euen I am he and there is no Gods with me I kill and giue life I wound and I make whole neither is there any that can deliuer out of my hand c. Read also Eccles 3.11 God hath made euery thing beautifull in his time c. Yet can no man finde out the worke which God hath wrought from the beginning euen to the end And ch 7.15 Behold the worke of God for who can make straight that which he hath made crooked And in the next ver In the day of wealth be of good comfort and in the day of affliction consider God also hath made this contrary to that or as one may say such ouerthwart neighbours as it is an easie thing for the one to crosse ouer the way qickly to the other to the intent that man should knowe nothing of that which should for afterward betide him Moreouer the generall prouidence of God ouer all his creatures doth liuely appeare and shew forth it selfe in this that although for the sinnes of men he drowned the world in the daies of Noah yet he preserued Noah himselfe and his family Yea and of all kinds of other creatures of the earth also some from perishing in the waters to the end they might increase and replenish the earth againe according to their kinds Gen ch 7. v. 1.2.3.7.8.15.16.17.18.19 And doth not our own daily experience teach vs that God doth euen to this day ordinarily gouerne all his creatures according to the naturall law as one may say of their first creation though not so comfortably and constantly for the vse of mankinde because of our own daily and continuall sins Wherefore worthily doth the Apostle Paul conclud Rom 11.36 Of him and through him and for him are all things to him be glory for
euer Amen Thus much for the proofes of the prouidence of God more generally LEt vs come now to the proofes of the more particular or more speciall prouidence of God Concerning the which wee promised to inquire according to the order of the works of Gods creation in the seueral daies therof First therefore Question what proofe haue you for the prouidence of God in the gouerning and disposing of the inuisible heauens Answere The third petition of that holy praier which our Lord Iesus Christ taught his Disciples is a plaine proofe of it in that according to his warrant wee pray Thy will bee done in earth as it is in heauen ExplicatioÌ„ proofe This verily is one euident proofe And the same is confirmed againe by the Lords own most holy and diuine praier which is recorded in the 17. ch of the Euangelist Iohn v. 24. Father I wil that is it is my earnest desire that they which thou hast giuen me bee with me euen where I am that they may behold my glory c. Read also Act 26.18 1. Cor 6.9 Eph 5.5 Luk ch 13. v. 23. c. where it is manifest that the inheritance of heauen is the gift of God and that none shall be partakers of it but they to whom God will giue it Now secondly what proofe haue you concerning the prouidence and holy gouernment of God ouer the Angels The which because they are either good to wit such as retaine still the puritie and honor of their first creation through the goodnes of God or euill in that of themselues they most wickedly lost their vprightnes and dignitie Question In the first place what ground and warrant haue you for the holy prouidence and gouernment of God ouer the good Angels Answere In the 4 verse of the 104. Psal and Heb 1.7 thus we reade He maketh the spirits his messengers and his ministers a flame of fire And ver 14. Are they not all ministring spirits sent forth to minister for their sakes that shall be heiers of saluation These indeede are plaine proofes concerning the good and holy Angels Shew likewise some proofe of the prouidence and gouernment of God ouer the wicked Angels which as was saide are of themselues become vncleane sâ—irits and Diuels Question What proofe haue you for the prouident gouernment of God ouer them Answere It is euident from hence in that notwithstanding they be exceeding subtile and craftie yet they cannot deceiue and though they be of great power and either way most willing and ready to doe all mischiefe yet they cannot doe the least hurt or anoiance without the permission and leaue of God According to that which we read in the Storie concerning King Ahab 1 King 22. v. 21.22.23 And in the first and second chapters of the booke of Iob. And in the Gospell of Mat chap 8.31 ExplicatioÌ„ proofe These places are also euident plaine to the end you haue alledged them And it is as easie with the Lord to hinder the Diuel yea all the Diuels as well as one froÌ„ working the greater mischiefes as the smaller The which also if he should not of his infinite mercy worke for vs how possibly should we be so graciously preserued against their extreame craft malice as we are eueryone of vs euery day And otherwise how might the holy Apostle so coÌ„fortably assure the Church of God as he doth Rom 16.20 That the God of peace shal tread Satan vnder our feete shortly BVt leauing this point let vs now descend to the visible world and the creatures thereof In the gouernment whereof insomuch as God doth so order all things as was generally obserued that by some disorder and failing of the creatures he might from time to time admonish mankind of their wicked disorders and of their most vnworthy failings in all good dutie to God euer since thâ—â—me of our first wofull fall and yet so as it pleaseth him alwaies in iudgement to remember mercy concerning all that repent and turne vnto him as we shall hereafter more fully declare therefore in these respects let vs consider of the prouidence of God in the more particular gouernment of these his visible creatures Question And first of all what proofe haue you that God doth in this wise gouerne his creatures of the first daies creation Answere Touching the earth the Lord accursed it immediately after the fall and defection of mankind from him so that the good fruitfulnes of it is euer since greatly diminished and impaired Yea euer since that time it hath bin inclined to bring forth thorns thisties and all kind of weedes in great aboundance as we read Gen chap verses 17 18. Explication and proofe Iâ— is true And so againe Ps 10â— 34 The Lord turneth a fruitfull land into barrennes for the wickednes of them that dwel therein But of this more in the prouidence of the third daies work Moreouer howsoeuer the Lord hath so laid the foundaâ—ion of the earth that it caÌ„not be moued by any creature yet he himself hath for the declaration of his power iustice shaken it by many earth-quakes and thereby executed many of his iudgements Whereof some are recorded in the holy Scriptures as Amos ch 1.1 Zech 14.5 Exod 19.18 Mat 27. â—1 54 And of other we our selues haue had experieÌ„ce not many yeares since would God to the furthering of our feare and repentance before God and nowe verie lately againe euen in the end of the yeare 1601. the 24. of December if happily yet at the last it might awaken vs out of our grosse general securitie The Lord hath also diuers times heretofore and likewise very lately darkened the heauens vpon vs couering and hiding the beautie of them from vs as it were with a haire-cloth by many blacke tempests and dark eclipses c. But of this also more in the prouidence of God concerning the instruments of light which were the worke of the 4. day IN the meane while we come to the workes of the second day Question What proofe haue you from whence wee may perceiue that God hath his prouidence in the ordering and gouerning of them Answere This is euident from the vehement tempestes of windes and raine with very grieuous thunders and lightenings in that notwithstanding as experience it selfe confirmeth oftentimes that they might easily growe so forcible and strong that they should blow downe our housen ouer our heads or drown or burn vs vp as the old world was drowned in the daies of Noah when he onely and his family were saued and as Sodom and other cities were burnt with fire from heauen when Lot was deliuered and as the housen of Iobes children were sodainely blowne downe vpon them Yet the Lord partly performing his speciall promise that he would not againe drown the world and generally euen of his accustomed goodnes and mercy he doth so moderate and restraine those his creatures that seldome in comparison doe they greatly
hurt and annoy vs. ExplicatioÌ„ and proofe These indeed are familiar confirmations of Gods holy gracious fatherly prouidence For without such his fauourable moderation restrainâ— we may learne further of what exceeding great force tempestes might be vsually as sometimes they haue beene and stil are according to that which we read Psal 29.3 c. And Iosh ch 10. v. 11. At what time the Lord destroied more of the enemies of his people with hailestones from heauen then they themselues slewe with the sword Read also Exod 9.22.23.24.25.26 where it is recorded that the Lord did exceedingly punish the Egiptians by haile with lightenings and thunder And is it not a plaine demonstration that God ruleth the heauens seeing it is in his power to make them as it were brasse ouer our heads as he did in the daies of the wicked K Ahab so that it rained not for the space of three yeares and sixe moneths together 1. King 17 1.2 ch 18.1.41 c. Iames 5.17.18 And seeing he can cause it of his mercie to raine in one citie and because of his displeasure not to raine in the citie next vnto it yea seeing he can doth at his pleasure send raine vpon one field not vpon the next as Amos. ch 4.7 And is it not plaine in that it is written Ps 65.9.10 that it is God who visiteth the earth and watereth it at his pleasure And Psal 68.9 He sendeth his gracious raine to refresh the earth hee refresheth it when it is wearie c. And Mat 5.45 It is God that sendeth raine And moreouer is not the same manifest in that as touching the windes he is said to drawe them out of his treasures Psal 135.7 And in that he vseth them to singular mercy when so it seemeth good vnto him as Gen ch 8.1 and Exod 14 21. and 1. King 18.45 And also for great iudgement and punishment against the wicked as in the former place of Exod and chap. 15.8.10 Read also Ionah ch 1.4 and ch 4.8 Are not al these I pray you euident proofes and demonstrations of Gods holy prouidence in the ruling and gouerning of these his creatures No doubt they are And therefore worthily is the prouidence of God celebrated in the Church of God in this behalfe Psal 147. v. 15.16.17.18 Finally to this purpose read that notable Scripture in the booke of Iob chap 37 from the beginning of the chapter to the 19. verse Thus much concerning the workes of the second day Question NOw let vs come to the prouidence of God in gouerning the works of the third day what proofe can you shewe for this Answere The drowning of the world before mentioned in that all the fountaines of the great deepe did then breake vp at the commandement of God as wee read Gen chap 7.11 And likewise the clearing or emptying of the earth againe within a few daies after they are very plaine sinsible and famous demonstrations of it for euer The breaches also which the Seas doe sundry times attempt and make doe easily shew what they would doe if they were not restrained and held in by the almightie and most gracious ouer-ruling power of God ExplicatioÌ„ proofe These are so plaine proofes indeede as all but they that will not see must needes acknowledge the euidence of them We may read the same also testified Psal 89.9 Thou rulest the raging of the Sea when the waues thereof arise thou stillest them And Ps 93.3.4 107.23.24.25.26.27.28.29 Thus therfore the prouidence of our God euideÌ„ty appeareth in the ordering of the Seas and of the dry land so farre as concerneth the first part of the workes of the third daies creation Shewe likewise some proofe of the same prouident gouernment of God concerning the fruites of the earth the which also God created the same day Question What proofe haue you hereof Answere In this respect thus we read Psal 74.17 The Lord hath made Summer and winter And Psal 104. verses 13 14 15. God watereth the mountaines from his chambers and the earth is filled with the fruite of his workes He causeth grasse to growe for cattell and herbes for the vse of man that he may bring forth bread out of the earth And wine that maketh glad the heart of man oile to make the face to shine and bread that strengtheneth mans heart This one testimonie is so plaine and plentiful that it may well stand in stead of many Explication and proofe to testifie the fatherly goodnes and bountie of God in this behalfe Read also 2. King 19.29 And on the contrarie it is as clear that God for the punishment of the sins of the people maketh the earth barren and vnfruitfull sendeth dearth and famine c. as we read Ioel ch first and second Likewise Amos. 4.6.7.8.9 Yea so that God doth euen turne aboundance into want curseth the very plentie of those that doe abuse it according to the threatening of God Deut 28.17.22 23.38.39.40.41.42 Let this suffice concerning the prouidence of God in gouerning the creatures created in the third day Question WHat proofe can you now alledge concerning the workes created in the fourth day to shew that God doth likewise rule gouerne them This also may be made manifest Answere from record of ancient experience in that at the praier of Ioshua God staied the ordinarie course of the Sunne and the Moone by the space of a whole day yea so that the day of this staying of the Sunne was as long as two daies ordinarily Explication and proofe This did the Lord to the end his people might auenge themselues or rather that they might execute the vengeance of the Lord vpon his enemies the more effectually So we read Iosh chap 10. verse 12.13.14 Fâ—ue howers in go ng backe and tiâ—e in going forward againe the choise â—f th sigâ—e being offered to the King about the â—â—d time of the day And in the daies of the raigne of good K. Hezekiah the Lord caused the Sun to goe backe tenne degrees 2. King chap 20 11. and Isai 38 8. So that the day of this going backe of the Sun was lengthened the space of ten houres so that it was two and twentie houres long as some doe probably esteeme the degrees of the dyall to be euery halfe hower foure and twentie in all The same prouidence of God is manifested also by a like vnwonted course concerning the darkenes the which God continued vpon the land of Egipt by the space of three daies together and that also in so palpable a manner that the Egiptians sawe no glimse of light either from Sunne or Moone or any Starre for all that while Exod 10 22.23 The like is to be said concerning the darkenes which was at the crucifying of our Sauiour Christ as we read Mat chap 27 45. So that it cannot bee denied bâ—t must needes bee granted that the Lord hath openly auouched his prouidence and gouernment ouer his heauenly
creatures as well as ouer the heauens themselues and as ouer the earth and the waters as we sawe before And in this respect doth the Lord by his holy Prophet animate and imbolden his people against all superstitious feare of the signes of heauen after the manner of the heathen Ierem chap 10 1.2 This therefore shall suffice for this present to proue the gouernment and prouidence of God concerning the works of his creation in the fourth daye THe workes of the fifte daies Creation are nowe to be considered Question By what proofes may we be confirmed to beleeue that God by his most holie prouidence ruleth and gouerneth ouer them to wit ouer the fishes of the Sea and ouer the fowles of heauen Answere Touching the fishes of the Sea wee haue an euident instance or example to shewe the prouident hand of God in that hee prepared the great Whale-fishe to receiue the Prophet Ionah at the same instant when he was throwne out of the shippe into the Sea and in that according to the time appointed of God the same fishe cast vp Ionah vppon the drie lande againe Ionah chapter 1.17 and chapt 2.10 Likewise wee haue other notable instances namelie in that when our Sauiour Christ was to pay tribute mony a fish came to Peters angle that had a piece of twentie pence in the mouth of it for the discharge of the tribute according as our Sauiour Christ tolde Peter that it should so come to passe Matth 17.27 And againe in that at another time at the commandement and direction of our Saui Christ his disciples had forthwith an extraordinarie draught of fishes after they had wearied themselues with fishing and could take no fishe all the night before Luke Chapter 5. verse 4. c. And againe Iohn 21.3.4.5.6 ExplicatioÌ„ and proofe These indeede are very euident instances concerning the fishes of the Seas For these things came not thus to passe according to a bare foreknowledge that such a fish or such and such a companie or skole of fishes should at that time be in such or such places But our Sauiour Christ knewe that God had by his Diuine prouidence appointed that these fishes must for such purposes come to those very places there to attend the pleasure of God to do his will in the appointed times seasons therof euen at his souereigne coÌ„mandement But you haue not yet shewed any grounde for the proofe of Gods prouidence and gouernment ouer the Foules of the aier which were a parte of the fifte dayes creation Question What further proofe haue you therfore for this pointe Answere In the 9. verse of the 147. Psalme the holie Psalmist saieth thus Our God giueth foode to the yong rauens that crie The same doth the Lord himselfe affirme also in the booke of Iob chap 39 verse 3. Who saith God prepareth for the rauens his meat when his birds crye vnto God wandering for lacke of meat As though he should say It is I the Lord onlie that by my prouidence doe make prouision for them And 1. Kings 17.45.6 Wee read it testified that God vsed the rauens for his instruments to feede Elijah his Prophet And Matth chapt 6.26 Our Sauiour Christ affirmeth that it is our heauenly Father that feedeth the foules of heauen And againe chapter 10. 29. A sparrowe saith hee falleth not to the grounde without your heauenly Father ExplicatioÌ„ and proofe That is to say it doth not miscarie or come to the death of it by falling into the net of the fowler neither is killed by him that shoteth with the stone-bow or is taken of the rauenous fowle or any other waye but euen as it pleaseth God by his diuine prouidence to dispose therof For such is the signification of the phrase to fall to the earth according to that 2. King ch 10. vers 10. Ther shall fall vnto the earth nothing of the word which the Lord at any time speaketh Moreouer Iob chapt 39.20 God is said to watch ouer the egges of the Estrich so that they are hatched in due time though this fowle laying them in the sande be negligent in looking to the hatching of them And in the same chapter God denying vnto man the gouernment of other wilde fowles he doth iustly challenge it as proper to himselfe and giueth the instance in the wild hawke the Eagle which without the help of man prouide for themselues but not without the gift of God who maketh them as the Scriptures speake Lord of the wing and directeth them also whether they shall flie to finde their foode These shall suffice to shewe the prouidence of God ouer the workes of the fifte daye Let vs nowe goe forward to the workes of the sixt day And first of all concerning the cattell which are more tame euen such as God created and made by nature more gentle and seruiceable for the speciall and common vse of man such as are the horse the oxe and the asse c. Question What proofe of holie Scripture haue you to confirme you to beleeue that God hath a prouident care and gouernment ouer them Answere In the 104. Psal verse 14. The Lorde our God saith the Prophet causeth grasse to growe for the cattell And Psalme 147.9 Hee giueth to beastes their foode And Psal 36.6 The Lord preserueth both man and beast Explication and proofe These are plaine testimonies And it may yet further appeare by that commandement which God giueth to man that hee deale well with his oxe which treadeth out that is which by treading thresheth out his corne c. And in that hee putteth into the heart of euery man that hath regarde of iust and equall dealing to regard the life of his beast Prouer chapt 12.10 and Deuteron 25.4 Furthermore that the prouidence of God ruleth such brute beasts we haue a verie speciall instance 1. Sam chapt 6. verse 12. where wee reade that the milch kine new taken away from their sucking calues and neuer acquainted to the yoake yet by the appointement of God they doe of their willing accord drâ—w the Ark of the Lord out of the countrie of the Philistimes home to the Israelites to whom it did by right belong and not vnto them But leauing these let vs come to the wilde beasts Question What proofe haue you to shew the prouident gouernment of the Lord God ouer them Answere In the â—1 verse of the 104. Psalme before alledged The Lions saith the Psalmist roare after their praye and seeke their meat at God Explication and proofe The same is likewise giuen to vnderstand in the two first verses of the 39 book of Iob Wilt thou hunt the pray for the Lion saith the spirit of God â—r fill the appetite of the Lions wheâ—pes when they couch in their places and remaine in the couert to lye in waite As though the Lord should say this were too hard dangerous a prouince as we may say for man to vndertake And againe
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
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
his dooings Wherfore much rather ought ther to be a holie limitation a seuere censuring of all bold reasonings with God concerning his most high heauenlie matters Verilie there is no such disparagement betwixt the Father and the childe the maister and the seruant no nor betweene the clay and the potter as there is betwixt God and the greatest Prince or the most skilfull Artizan or professor of the liberall Artes and sciences in all the world And touching the latter part of the answere howe God in his most holie iustice punisheth sinne by sinne and one sinner by another read Isai 31.3 Woe to thee that spoilest c. when thou shalt cease to spoile thou shalt be spoiled c. And Psalm 58.11 Doubtles there is a God who iudgeth in the earth The historie of Gods holie Prouidence recorded in the holie Scriptures and experience also from time to time doe confirme the same to all wise obseruers of the gouernment of God Hee raiseth vp great Tyrants to punishe little Tyrants For euerie man is a Tyrant to his neighbour till by his worde and corrections and many times by publike calamities hee maketh all wearie of oppressing and gladde to liue quietlie and peaceablie one by another Finallie God suffereth sinne to continue in the worlde that from the euill fruites which doe iustlie accompanie the same such as are manifold sicknesses warre famine c. to the humbling of all flesh before him hee hauing according to the good pleasure of his owne blessed will reserued the time of the full ceasing of it vntill he shall perfitlie establish his owne righteousnes in his heauenly Kingdome of glorie and eternall blessednes According to that which he hath promised and described most comfortablie vnto vs. Reuel chapt 21.1 c. And chapt 22.3.4.5 Thus then wee acknowledging that all captious cauilling yea euen all curious questioning about the high counsells and works of God are iustlie to be ceased among vs and among all the people of God let vs with all humblenes of minde and in the reuerend feare of God propound onely one question or two more to be answered on the behalfe of the Fatherlie Prouidence of our most gratious good God The one is this that seeing God is a most louing and tender Father ouer his children and specially ouer their soules how commeth it to passe that ere-while his poore children are suffered to erre as it were in the wide and dangerous wildernes of this worlde as sheepe without their Shepeheards as out Sauiour Christ himselfe lamented their case in the daies wherin hee the chiefe pastor of all was bodily present among the Iewes Yea howe commeth it to passe may some saye that when at the last it hath pleased God to giue them Pastors and Teachers to instruct and comfort them in his holie wayes that hee should as it doth not seldome fall out in the worlde yea in the Church euen after a while take them away againe But most of all it wil be demanded of vs howe it may stand well with the Fatherlie prouidence of God that hee should permit the cruell wolfe and false Prophet to haue anie entrance into his Church and there to set vp a mysterie of iniquitie euen an Antichristian doctrine and gouernment opposite to the truth both of the doctrine and also of the Ecclesiasticall discipline of our Lord Iesus Christ to the dishonour of his owne name as it may seeme and to the indangering of the whole flocke Howe therefore may this agree with the gratious and Fatherlie prouidence of our God Question Answere The most gratious and Father he prouidence of God doth herein most notablie appeare in that notwithstanding all whatsoeuer is here obiected he doth neuerthelesse both effectualtie conuert and call home and also constantlie preserue vnto himselfe all his elect children And that also euen against all externall defectes and against all the power and crafte of Antichrist and his diuelish illusions against all their lying signes and wonders and against all the hypocritical and counterfet appearance or maske of holinesse which is held forth and boasted of among them And further also well may wee likewise admire and wonder at the most gratious goodnes of God for that he doth at any time sende any true and faithfull Preachers of his holie worde and Gospel to his people and that they continue any while at all with them rather then vnthankefullie and mutteringlie to complaine of any either restainte or delaye seeing wee are altogether vnworthie of the least grace and mercie this waye And the rather also because when we doe through the goodnesse of God enioye the blessed and ordinarie meanes of our saluation wee doe no more thankefullie accept and entertaine the same Explicatiō and proofe Wee may iustlie doe soe indeede For we haue all and euerie one of vs deserued a thousand times to perish for euer in our infidelitie and in our manifold sinnes and vnthankfulnes seeing we continue therin notwithstanding the mercies of God are renewed daylie and howerly vppon vs. And because we doe not yet to this day dulie regard those precious meanes instruments which God doth send to further vs in the way of eternall life and saluation Verilie this sinnefull worlde is alwaies vnworthie of the least of the seruants of God Heb 11.38 Much more vnworthy of Christ himselfe his Gospell and Sacraments c. Wherefore iustly may we yea ought we to acknowledge and confesse that God doth not for any want of loue in himselfe toward his people with-holde or skant his principall blessinges from them but for their want and failing in loue toward him and toward his holy ordinances which he hath vouchsafed to bestowe vpon them And herein also is the goodnes of God to be acknowledged of vs in that all his withdrawing or skanting of his blessings is onely to this end as touching his elect children that by the want of them for a while hee might prouoke them to a more earnest desire and longing after them againe and to a more carefull religious vsing of them when-soeuer it shall please him to returne and sende them againe According to that Hosh 5.15 I will goe and returne to my place saith the Lord till they acknowledge their falte and seeke me in their affliction they will seeke me diligentlie And chapt 6.1.2.3 Come say the faithfull one to another let vs returne to the Lord for he hath spoiled and hee wil heale vs hee hath wounded vs and hee wil builde vs vp After two dayes hee wil reuiue vs and in the third day hee wil raise vs vp and wee shall liue in his sight Then shall we haue knowledge and indeuour our selues to knowe the Lord his going forth is prepared as the morning and hee wil come vnto vs as the raine and as the latter raine vpon the earth Read also Song of Songes chapter third And chapter 5.3 c. But as touching the wicked and vngodly hypocrites who do
and the gall My soule hath them in remembrance and is humbled in mee I consider this in my heart therefore haue I hope But this place respecteth not onely such as haue beene at the first prepared to repentance but such rather as are by afflictions sollicited to better their repentance Let vs therefore by this occasion proceede now to the fruites of afflictions which follow after the calling of the children of God For so God seeth it good and profitable that the afflictions of those that bee his should bee often renewed Question one way or other What may these comfortable fruites or profites be Answere First and formost the Lord doth thereby further and more and more perfect the repentance of his children Secondly he preuenteth and as it were defeateth many dangerous prouocations and enticing occasions of sâ—nne Thirdlie GOD dooth teach his children from their experience of the bitter fruites of sinne now and then renewed vpon them more and more to hate and abhor sinne Fourthly he trieth fineth or purgeth our faith that vpon the often renewed experience of his mercie we may more purely and vndoubtingly settle our comfortable trust and confidence in him Fiftly he doth by afflictions quicken and prouoke vs to often and earnest supplication prayer Sixtlie hee dooth thereby also inure vs to patience and meekenes yea so that Patience an excellent Christian vertue may haue the more perfect worke in vs. Hereby also God doth teach vs by our owne experience of afflictions to iudge more wisely and charitably of all others vpon whom he laieth his fatherly corrections and accordingly to be more tenderly and pittifully affected toward them Moreouer by former afflictions he prepareth and maketh vs the more fit to beare those more sharpe ones that are to come euen those through which we must necessarily passe before we can attaine to the kingdome of heauen Yea sometimes it pleaseth God to lay vpon vs a greater affliction for a little while to the end he may humble vs to beare some lesser which he shall thinke good more ordinarily to exercise vs withall Beside all these God doth by the want of health or any other of his blessings either spirituall or bodily teach vs a more holy sober and thankefull vse of them then we had learned before after that of his mercy hee vouchsafeth to restore them to vs againe But who can reckon vp and throughly vnderstand all the commodious and profitable vses wherevnto God of his infinite mercy hath sanctified the sundry afflictions of his deare children Expâ—ication and proofe It is very true No one can throughly vnderstand all Neither any the least fâ—uit of any one but onely such to whom God himselfe vouchsafeth to giue the secret experience thereof as it were into his bosome The fruit of affliction may be resembled to the Manna which was hidden and kept close in the Arke and to the written name which no man knoweth saue he that receiueth it Reuel 2.17 But for some further explication and proofe of the fruites now mentioned let vs call to minde first of all that which was not very long since alledged out of the 119. Psalm verse 67. Before I was afflicted saith the Prophet I went astray but now I keepe thy word And verse 71. It is good for me that I was afflicted that I may learne thy statutes Read also Hebr. 12.10 God doth chastise vs for our profite that wee might bee partakers of of his holinesse And againe Though no chastising for the present seemeth ioyous but grieuous yet afterward it bringeth the quiet fruit of righteousnes to them which are exercised thereby Verily this is an excellent fruit of afflictions that the Lord doth thereby renew our repentance by putting vs in minde of our old sinnes as well as of our new and therewithall that he doth reuiue our prayers for the forgiuenes thereof to the further assurance of the comfort of our faith that they are pardoned and forgiuen vnto vs. Secondly that afflictions doe through the blessing of God preuent sinne we may learne from the Apostle Paul who telleth vs that God gaue vnto him a pricke in the flesh the messenger of Sathan to buffet him to the end hee might not be exalted aboue measure 2. Cor. 12.7 This pricke in the flesh was some notâ—ble inward affliction whereby hee could not walke so expeditely as he desired in good dutie like as he that hath a thorne or the stub of a bush in his foote he walketh more slowly and with greater paine Neuerthelesse howsoeuer the Apostle could not satisfie himselfe yet he was aboundant in labours and in comparison of others verie expedite and quicke Whatsoeuer it was this as hee saith plainely was the vse of it that by this meanes he was humbled and so it was a preseruatiue against spirituall pride And that in this respect affliction is a benefit our owne mouthes doe willingly testifie when we wish that we had beene sicke in our bed when we did at vnawares or willingly that which afterward it repenteth vs of No doubt but sickenes and other afflictions doe keepe vs from many euills that otherwise we should fall into Touching the third point it is of it selfe so plaine that it may be palpably felt of all that haue any spirituall sense in them according to the common saying which may well haue vse heere The burnt childe dreades the fier Neuertheles for examples sake wee may confirme it from that wee reade Ioshua chapter â—2 verses 16 17 c. Thus saith the whole congregation of the Lord what transgression is this that yee haue transgressed against the God of Israel c. Haue we too little for the wickednes of Peor whereof we are not cleansed to this day though a plague came vpon the congregation of the Lord yee also are turned away this day from the Lord and seeing yee rebell to day against the Lord euen to morrowe hee will be wroth with all the congregation of Israel And verse 20. Did not Achan the sonne of Zerah trespasse grieuously in the execrable thing and wrath fell on all the congregation of Israel And this man alone perished not in his wickednes Fourthly touching the triall or fining and purging of faith by afflictions read 1. Pet 1.6.7 Wherein that is in the which saluation ye reioyce saith the Apostle writing to the Christian Iewes though now for a season if neede require yee are in heauines through manifold temptations That the triall of your faith being much more precious then gold which perisheth though it be tried with fier might be found vnto your praise and honour and glory at the appearing of Iesus Christ c. This triall of faith causeth it more purely and firmely to rest it selfe in God because it giueth vs experience of our own weakenes and how vaine all other meanes of helpe are and therewithal how al-sufficient the arme of the Lord is of it selfe alone when all other helpes or meanes of helpe that we knowe
attributed vnto him doe declare Iesus Christ the onely Sonne of GOD our Lord. And then they doe teach vs more particularly and by piecemeale as wee may say First after what manner this second Person of the holy Trinitie God the Sonne tooke mans nature and therein did manifest himselfe namely in that we professe that we doe beleeue that in respect of his humane nature he was conceiued by the holy Ghost and borne of the Virgin Mary Secondly they doe teach vs in what order hee did in the same his humane nature execute his Office here vpon earth specially his high Priesthood which is one chiefe and principall part thereof in that as it followeth in the Articles of our faith we professe further that we beleeue in him as hauing suffered vnder Pontius Pilate and as being crucified dead buried and descended into Hell Thirdly they teach vs concerning the same second Person the Sonne of God our Lord Iesus Christ how he hath by his exaltation declared himselfe to haue obtained of the Father all whatsoeuer he had humbled himselfe and suffered for before euen our perfect redemption iustification and saluation in that it followeth Hee rose againe the third day and ascended vp into heauen Fourthly they doe teach vs what our Lord Iesus Christ the Sonne of God doth for vs still to the perpetuall confirming and vpholding of all that he hath once obtained in that we professe yet further that we beleeue He sitteth at the right hand of God the Father almightie to wit as a continuall Mediator and Intercessour by vertue of his former sufferinges and obedience on our behalfe Finally the Articles of our faith doe teach vs what the same our Lord Iesus Christ the Sonne of God wil doe at the last for the perfecting of all things to the end that we and all the elect of God may haue the full fruition of all the benefites of our redemption for euer in so much as he is in this respect ordained of God to be the Iudge of the world and therefore shall come againe frâ—m heauen to giue a finall sentence vpon all people at the end of the world according to the wordes of our Beleife From thence shall he come to iudge both the quicke and the dead So then wee cannot but easily perceiue that there are many things of the greatest waight and importance that which we are to inquire and consider off in this part of our beliefe And first and foremost wee haue this singular great mysterie yea euen a double mysterie laid before vs in that the Articles of our faith doe giue vs to vnderstand that we are 〈◊〉 beleeue not onely in the Sonne of God the second Peâ—son of the most holy and glorious Trinitie considered simply in his Godhead by relation to the Father in a distinction of the second Person from the first but also as he hath now by reason of his incarnation a distinction of nature in the same his diuine Person in that he is both God and man Great is this Mysterie of godlines as the Apostle Paul doth worthily call it that God is manifested in the flesh iustified in the spirit c. And it is most worthily with all diligence and in most holy and humble reuerence to be inquired into of all Christians NOw therefore let vs henceforth very diligently and with all holy reuerence as we haue promised inquire of these most weightie points of our Christian faith according to our former course from the ground and warrant of the holy Scriptures of God Beliefe in God the Sonne both God and man in one diuine Person of a Mediator betwixt God and man Quest And first of all what ground haue you The Ground and warrant of it that we are to beleeue in the second Person of the most holy Trinitie not onely as he is God simply considered in his Deitie but also as he is both God and man in the vnion of either nature in one and the same most holy and diuine Person Ans In the beginning of the 14. chap. of the Euangelist Iohn we haue an assured grouÌ„d from the testimonie of the same most holy and diuine Person himselfe who is the very truth and cannot but giue a most faithfull and true testimonie in all things whereof hee speaketh Reâ—earse the wordes of the text Which are they Question He saide to his Disciples Let not your heart bee troubled yee beleeue in God beleeue also in me Answere Explica ioÌ„ proofe This place doth plainely confirme it vnto vs indeede For who was he that spake thus to his Disciples but he that was in the very true nature of man daily and familiarly conuersant among men euen one in all thinges like to those vnto whom he spake as touching his humane nature sinne onely excepted And these wordes of our Sauiour they were a part of his last Sermon to hiâ— Disciples Wherein he doth before haâ—d most louingly and sweetly comfort his Disciples against the trouble and offence of his reprochfull death and of his bodily departure from them the which our Sauiour knowe right well would shake his Disciples saith Hee is therefore very earnest in exhorting and incouraging of them to bee constant both in faith toward him and also in loue among themselues c as wee shall haue occasion in the particulars to declare more fully hereafter In the meane season let vs well obserue to our present purpose that these words of our Saui to his Disciples did not onely teach them but they are also of singulaâ— vse to teach vs and all Christians euen to the ende of the world how we are to beleeue in the Sonne of God our Lord and Sauiour That is to say euen a we doe beleeue in God the Father himself For so doth the speâ—ch of ou Sâ—uiour giue plainely to vnderstand in that â—e saith Yee beleeue in God beleeue also in me Or as some read the sentence interrogatiuely Doe yee beâ—eeue in God Beleeue also in me As though â—ee should say Howsoeuer you shall see indeede that I am in respect of my humanitie mortall and must shortly dye yet be ye not discouraged waite a while and yee shall see my diuine power more eff ctuaâ—ly manifested and confirmed tâ—ereby vnto you In the meane while alsâ— sâ—e hat ye doe not forget that I am very God equall to the Father in Godhead as I haue taught ye heretofore as well as I haue euery way shewed my selfe to bee very man like to your selues in the common frailtie of mâ—ns nature And therefore see that yee cease not to put your trust in me as in your Sauiour and redeemer Such is the plaine testimonie of our Sauiour CHRIST concerning his Godhead And as wee reade also 1 Iohn 3.23 It is the commandement of the Father saith our Sauiour that we doe beleeue in the Sonne And therefore it must needes followe that he is God For we must beleeue in no creature concerning saluation seeing there
gouernment vnder his authoritie and name and finallie to execute by his Ministers all the censures and iudgements belonging to the gouernment of hiâ— Church here in this world both for spirituall rebuke and also for comfort Explication and proofe That these things are so we may euidently perceiue from the latter part of the 110. Psal Reade also Heb. 3.6 Matth. 28.18 Luke 1.32 33. Act. 1. verses 2 3. 1. Tim. 5.21 and cha 6 13.14 Question Is there yet any other comfort that you can rehearse Answer He hath by the vertue and efficacie thereof made vs and all true Christians Priests and Kings yea a royall Priesthood vnto God Whereunto also he hath appointed and sealed vs by the earnest of his holy Spirit which he hath giuen vnto vs. ExplicatioÌ„ proofe This is expresly affirmed Reuel chap. 1. verses â— 6. And againe chap. 4.10 and 1. Pet. 2.9 and 2. Cor. 1.20 21 22. And whence should this double dignitie be deriued vnto vs but from this his owne anointing whereof he maketh vs partakers To wit in such sort as it may be meete for vs to haue communion with him herein as we shall consider further hereafter But now for a further helpe to the clearing of this matter What meaneth this Question that our Sauiour Christ hath made vs Priests and Kings vnto God Whereas we are in our selues profane God hath sanctified vs to himselfe in our Sauiour Christ taken vs all as it were into holy orders with him Answere and herefore doth not any longer account any of vs for profane and vnâ—oly but admitteth vs as holy Persons to performe the holy duties of his diu ne worsâ—â—p and seruice before him Lik wise thougâ— we are in our selues verie vâ—ssalls to sinne and Satan who is the Prince and after asort the God of the chi dren of this sinfull woâ—â—d by our Lord Iesus Christ we are â—et free and made more then conquerours ouer them so that by his power and vertue we are enabled to command them and as it were euen to tread and trample them vnâ—er our feete ExplicatioÌ„ proofe These verily are most great and comfortable aduancements and could in no wise agree to such base and sinfull wretches as we are were it not by meere and high fauour through the mediation intercession of the Sonne of God our most worthie and royall higâ— Priest Now therefore seeing our Sauiour Christ hath purchased them for vs and God hath for the same our Sauiours sake freâ—ly bestowed them vpon vs let vs not profanely cast away so great an honour and dignitie from our selues Nâ—ither let vs any longer suffer the Popish hierarchie falsely to appropriate it to them taking and making themselues an odious kinde of Priesthood of their owne deuising whereby they haue vniustly made the honourable name of Priest vnpleasant to christian eares in so much as they haue notoriously abused it to a most sacrilegious vsurpation highly derogatorie to the onely propitiatorie sacrifice of our Lord Iesus Christ in that they challenge to themselues a power to offer Christ euery day to God in an vnbloodie propitiatory and meritorious sacrifice for the quicke and the dead But we reiecting their wicked abuse and ouerstriding the stumbling blocke The Duties which they haue laid in our way Let vs according to the holy ordinance and meaning of the Lord reioyce and blesse his holy name for this our christian prerogatiue in that the vaile being rent and the Priesthood of the law abolished we are now all of vs made a holy and kingly priesthood to God Yet so as two cautions are herein necessarily to be obserued First that we doe not in thâ—s respect fancie any confusion in the Church of Christ as if there were no difference now betwixt Minister and people in regard of publike ministerie And secondly that we must alwaies remember that this is a spirituall and no earthly aduancement wherein we should pride our selues with contempt of Princes and Magistrates in the ciuill estate but that the truth and perfection of this our glorie and aduancement in Christ is to humble our selues most lowe in giuing glorie to God and in seeking the benefite of his Church lifting vp our mindes onely against sinne and the Diuell ouer whom our Sauiour Christ hath giuen vs power to reigne But of this more in the Duties Question Now in the last place of the Comforts What is the comfort of this that Iesus Christ the Sonne of God is called and is in verie deede our Lord Answere Seeing he hath the onely soueraigne right and Lordship ouer vs we haue this comfort to our consciences that wee are spiritually free from the bondage of all other whether profane Tyrants or superstitious and prowd popish Prelates in that they haue no lawfull power and authoritie granted them of God to command and binde our consciences to any thing contrarie to his lawes and to the doctrine of the Gospell of our Sauiour Christ. This in deede may also be iustly a great comfort considering we haue but one Master and Lord ouer our soules and consciences whom we are to serue and to whom we stand bound to seeke to approue our selues So that if we shall please him in the way of our saluation and in the spirituall affaires of his kingdome we may touching those matters be out of care to please any other Master or Lord whosoeuer shall shew himselfe to bee of a contrarie or disagreeable minde The comfort of this is the same in effect with the comfort of Christs kingly authority but it is vnder this word Lord more familiarly and distinctly expressed in the words of our Creed And finally let vs marke and we shall perceiue that all the comforts haue their originall ground from euery of the titles as well as from any of them and from all of them ioyntly though we haue for the more plainnes of instruction thus distinguished them Happy therefore yea thrise happy are all true christians who haue such a Sauiour as is both the Sonne of God and also Iesus and Christ and Lord that no consolation might at any time or in any estate and condition of life be wanting vnto them Hetherto of the comforts NOw let vs come to the Duties belonging to these notable Comforts of our christian faith Question And first to speake more generally Which may they be Answere In our iudgement we are to esteeme him to be most high and excellent aboue all other not onely earthly men but also heauenly Angells In our affection we are accordingly to loue and reuerence him aboue all creatures and most earnestly to seeke after the true knowledge of him In outward profession and practise of diuine worship it is our dutie euen from our verie soules and spirits to honour and serue him with the same honour and seruice which belongeth to the diuine Maiesty of God in faith and feare with prayer c. Finally we are to be so farre off from
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 sanctification of the holie Ghost euen from the conception according to the Prophecie of Daniell chap 9.24 The third point of the answere is likewise manifest from the former speech of the Angel saying That holie thing which shal be borne of thee shal be called the Sonne of God For euen therefore was it to be called so because it should answere to the name not in any bare likelyhood or resemblance but in verie truth And in the same respect also was he to be called Immanuel God with vs. The immediate worker of this Personal vnion of the humane and Diuine natures and therewithall of the perfect sanctification of the humanitie was the holie Ghost though it was the iointe-worke of the whole Trinitie For wheras the Person of the Father sent the Sonne to take our nature and the Sonne accordinglie did take the same vnite it to himselfe the holie Ghost was that Person by whose effectuall working the Personal vnion was made in the wombe of the Virgin and by whome the humane nature was sanctified to the perfect fulfilling of his office And note wee also here-withall that in so much as the humane nature is ioined to the diuine that is to the second Person of the holie Trinitie which hath assumed taken it to the same his Person therfore the denomination of the Personal vnion of both natures is taken properlie from the Diuine nature assuming and not from the humane nature assumed So then the Person of our Sauiour is a Diuine Person and not a humane Person though it consist of either nature through a most diuine coniunction Thus much concerning the meaning of this Article NOwe in the next place what promise haue you that the Sonne of God our Lorde Iesus Christ Question should be conceiued by the holie Ghost of the Virgine Marie and that the humane nature should be vnited to the Diuine to our endlesse benefit and saluation Answere In the 14. verse of the 7. ch of the Prophecie of Isaiah Behold saith the Prophet a Virgin shall conceiue and beare a Sonne and shall call his name Immanuel ExplicatioÌ„ proofe The same promise was also made long before the time that Isaiah prophesied as we haue seene before to wit euen from the beginning of the worlde vnder the name of the seede of the woman which should break the serpents head that is the Deuils head or strength kingdome here in this sinfull world And it hath bene after that renewed to Abraham as we read Gen 12.13 ch 18. vers 18. Likewise to Isaak in Isaak ch 21.12 and ch 22.18 Ro 9.7 Gal 3.27.28 Heb. 11.18 And to Iaakob Gen 28.4 and verses 13.14.15 For all what-soeuer was promised and performed rested vppon this promise made in Christ as the Patriarkes well vnderstood as our Sauiour himselfe testifieth saying Abraham reioyced to see my day and he sawe it and was glad Iohn 8.56 Thus I saye the Promise was made and vnderstood of most ancient time though not so expresslie that our Sauiour should be conceiued of a Virgine as the Lord reuealed and foretold by his Prophet Isaiah afterward yea so to be conceiued of a Virgine that shee should remaine so without touch of man notwithstanding this conception According to that of the holie Euangelist Matth ch 1.22.23 saying All this was done that it might be fulfilled which was spoken of the Lord by the Prophet saying Behold a Virgine shall be with childe c. For if she should not haue remained a virgine notwithstanding this Conception it could haue bene no such strange thing that she that was before a virgin should conceiue Thus then we see that this conception of our Sauiour hath bene from the beginning both purposed and promised by the Lorde to his Church The same may appeare also by the often repeated promise that a branche or a bud should spring vp vnto Dauid as it were out of a dead stumpe as we read Isai 4.2 ch 11.2 53.2 Ier. 23.5 33.15 Zech 3.8 ch 6.12 But that wee may proceed the same promise was made more immediately yea in the time most nearelie approching the conception it selfe to the Virgin Marie Question as was a little before touched Let vs nowe come to that where is it contained Answere The Euangelist Luke doth plainelie report and testifie it vnto vs at large in the first chapter of the Gospel written by him from the 26. verse to the 39. verse of the same Hee doth so in deed Question What are the wordes of the Texte Answere 26 And in the sixt moneth saith the holie Euangelist the Angel Gabriel was sent from God vnto a Citie of Galâ—le named Nazareth 27 To a Virgine affianced to a man whose name was Ioseph of the house of Dauid and the Virgines name was Marie 28 And the Angel went in vnto her and said Haile thou that art freely beloued the Lord is with thee blessed art thou among women 29 And when she saw him shee was troubled at his saying and thought what manner of salutation that should be 30 Then the Angel said vnto her Feare not Marie for thou hast found fauour with God 31 For loe thou shalt conceiue in thy wombe and beare a Sonne and shalt call his name IESVS 32 Hee shal be great and hee shal be called the Sonne of the most high and the Lorde God shall giue him the Throne of his Father Dauid 33 And he shal reigne ouer the house of Iakob for euer of his kingdom shal be no end 34 Then said Marie to the Angel How shall this be seeing I knowe not man 35 And the Angel answered and said vnto her The holie Ghost shall come vpon thee and the power of the most high shall ouershadowe thee therefore also that holy thing which shal be borne of thee shal be called the Sonne of God 36 And beholde thy cousin Elizabeth shee hath also conceiued a Sonne in her olde age and this is the sixt moneth to her which is called barren 37 For with God shal nothing be vnpossible 38 Then Marie saide beholde the seruant of the Lorde be it vnto mee according to thy word So the Angell departed from her ExplicatioÌ„ and proofe Here indeede is a plaine full report or narration of the Promise of the Conception made immediatlie to the blessed Virgin Marie the same replenished with many excellent instructions as was declared at large in the Sermons made vpon that text wherof we caÌ„not stand now to make any long rehearsall Brieflie two things are to be marked chieflie in these wordes concerning the Promise of this holie Conception First the efficient cause which is God the Father by the immediate working of the holie Ghost as hath bene shewed before But not by the holie Ghost as doing the office of a father by generation if we would speake properly The Duties but in stead of a naturall father of the bodie exercising his diuine power of creation
testimonie of Anna a holy Prophetisse both in the Temple and to all in the citie they were so many testimonies of his birth Finally the birth of our Sauiour Christ is manifested and confirmed by that which is recorded concerning the malice of Herod in that he most wickedly and treacherously intended the destruction and murther of our Sauiour euen from his birth And in that to the same ende and purpose he commanded a most cruel and barbarous infanticide or murthering of all the young infants that were male children in Beth-lehem and all the places there about from two yeeres of age and vnder though all in vaine through the most watchfull prouidence of God who preserued our Sauiour from this vntimely death that he might in due time be a Sauiour by death to giue vs euerlasting life All these are indeed very notable manifestations and confirmations The meaning of the Article of the vndoubted certaintie of our Sauiour Christ as the wordes of the holy Euangelists themselues doe plainely declare Concerning the first whereof wee read in the 2. chap of Saint Luke from the 8. Explication and proofe verse to the 15. in these wordes And there were saith the Euangelist in the same countrie shepheards abiding in the fielde and keeping watch by night because of their flocke And loe the Angel of the Lord came vpon them c. Concerning the second it followeth in the same chapter from the beginning of the 15. verse to the end of the twentith after this manner And it came to passe when the Angels were gone away from them into heauen that the Sheâ—heardes said one to another let vs goe then vnto Bethlehem and see this thing that is come to passe which the Lord hath shewed vnto vs. So they came with hast and found both Marie and Ioseph and the babe laid in the manger c. Concerning the third confirmation it followeth still in the same chap from the 21. verse thus And when the eight daies were accomplished that they should circumcise the child his name was then called IESVS who was named of the Angel before he was conceiued in the wombe By the which circumcision our Sauiour made himselfe subiect to the Law and to stand bound to fulfill the righteousnes of it for vs. So that he did not onely take our nature but also set himselfe in our estate and condition so farre as might be without sinne Concerning the fourth confirmation we read Mat ch 2. from the beginning of the ch to the 12. verse when Iesus then was borne at Beth-lehem in Iudea in the daies of Herod the King behold saith S. Matthew there came wise men from the East to Ierusalem Saying where is the King of the Iewes that is borne For we haue seene his Starre in the East and are come to worship him c. Concerning the fift returne againe to the second chapter of Saint Luke and read in your Bible from the 22. verse to the 39 as it followeth thus And when the daies of her purification after the Law of Moses were accomplished they brought him to Ierusalem to present him to the Lord c. By the which his presentation he was dedicated to God to minister in holy things on our behalfe And concerning the last confirmation wee read it thus testified by the Euangelist Mat ch 2. verses 16 17 18. Then Herod seeing that hee was mocked of the wise men was exceeding wroth and sent forth and slewe all the male children that were in Bethlehem and in all the coasts thereof from two yeere olde and vnder according to the time which he had diligently searched out of the wise men Then was that fulfilled which was spoken by the Prophet Ieremiah saying In Rama was a voice heard mourning and weeping and great lamentation Rachel weeping for her children and would not be comforted because they were not Thus wee see that wee haue a most sure and plentifull ground and stay for the warranting of our beliefe concerning the birth of our Sauiour Christ of the Virgin Mary LEt vs therefore goe forward to the second point of our inquirie concerning the meaning of the Article Question What may that be Answere The meaning of this Article is thus much that the humane nature of our Sauiour Christ being conceiued by the holy Ghost of the very substance of the Virgin Marie as touching the flesh and continuing to receiue nourishment and grouth in the wombe of the Virgin after the naturall course and manner of the fruite of the wombe in all other women yea continuing in the wombe for so long a time as women doe goe ordinarily with child was also according to the same season borne and brought forth into that world by the trauell of the Virgin after the same naturall manner that other children are borne ExplicatioÌ„ proofe This is the true meaning of it indeed Al things were as ordinary in the birth as might be coÌ„cerning a child of so extraordinary coÌ„ception And yet that also was as ordinary as was meet coÌ„uenieÌ„t that it should be without al vnclean sinful lust yea eueÌ„ as touching the holy vir who was in this respect saÌ„ctified of God aboue all other women God would in the one and in â—he other The Promise auoide all miraculous dealing as much as might be that our Sauiour might not onely take our very true nature but also that wee might knowe and vpon certaine and cleare knowledge beleeue it to be so To this very purpose it is that in the ancient prophesie of the Patriarke Iaakob as was touched before such a word is vsed to signifie the humane nature of our Sauiour as properly noteth the after-birth which vsually attendeth vpon child-bearing Shilo 1. secunda eius id in quo innoluitur partus in vtero existens Metonymia rei continentis pro contenta vt inquit Trem. And that by this word Shilo the Messiah or Christ is meant all Interpreters both Iewes and others doe consent as the same Tremellius witnesseth To this purpose also mention is made of the opening of the wombe according to that Law of God touching the first borne which should be presented to the Lord Exod 13.2 And so our Sauiour was as we sawe before Luke 2.23 Neither is the circumcision of our Sauiour nor the purification of the Virgin Mary impertinent herevnto And it is to very necessarie purpose that wee should knowe these things to be so to the ende wee might be euery way assured of the truth of the humane nature of our Sauiour against all heresies contradicting the same For otherwise surely they should neuer haue beene thus plainely and particularly expressed in the holy Scriptures both of the Law and of the Gospell Now it is time that we come to the Promise Question What promise therefore haue wee that our Sauiour Christ should bee thus borne and brought forth into the world to vs and for our benefit Answere All the former promises and
prophesies concerning the conception of our Sauiour for vs and our benefit they are likewise promises that he should be borne for vs and our benefit yea euen for the greatest benefit that might possibly be procured vnto vs. ExplicatioÌ„ proofe It is true It could not possibly be that our Sauiour should be conceiued by the holy Ghost in vaine His birth could by no meanes be hindred or defeated And therefore the promise of this may be said to be included in the promise of that Question But haue we no speciall or expresse promise concerning the birth of our Sauiour that it should be to our benefit Answere Yes The Lord did assure his Church of this singular mercie by his holy Prophet Isaiah long before it came to passe ExplicatioÌ„ and proofe This also is verie true For so we read in the 6. verse of his 9. chapter of his prophecie where we finde it thus written vnto vs that is to our singular benefit and comfort a child is borne and vnto vs a Sonne is giuen and the gouernment is vpon his shoulder c. Read also Ier 23. verses 5.6 Behold the daies come saith the Lord that I will raise vnto Dauid a righteous branch and a King shall raigne and prosper and he shall execute iudgement and iustice in the earth In his daies Iuda shall be saued and Israel shall dwell safely and this is the name whereby they shall call him the Lord our righteousnes And againe with some further amplification chap 33. verses 14 15 16. c. To this purpose likewise serue the prophesies already mentioned concerning the time the place and the manner of his birth c. Wherefore of this no more now at this time Question WE hast to the Comforts of faith which arise from the birth of our Sauiour Is it not a matter of very great and singular comfort Answer Yes verily It both was and is still matter of great ioy and comfort to the holy Angels much more ought it to be so to vs and so is no doubt to all true beleeuing Christians ExplicatioÌ„ and proofe So indeede we reade Luke chap 2. that the holy Angels reioiced that the Shepheards reioiced that Simeon and Anna reioiced at the birth of our Sauiour Christ And so ought we all to reioice as hauing singular cause with them according to the speech of the Angel to the Shepheards saying Behold I bring you tidings of great ioy that shall be to all people That is that vnto you is borne a Sauiour c. But of the duties more afterward The Comforts As touching the cause of ioy and comfort which wee haue hereby wee may conceiue of it the rather if wee helpe our selues by a comparison not vnfit to be made in this cause We knowe that great ioy ariseth to a nation when the King hath an heire apparant borne to the crowne by whom there is good hope that the gouernment shall not bee deriued to a stranger whereby vnnaturall oppression and tyrannous gouernment might easily take footing c. as we our selues haue lately very sensibly felt to the vnspeakable ioy of our hearts when after the dolefull decease of our blessed Queene Elizabeth our gracious King Iames hath succeeded whose entrance vpon his roiall throne and scepter among vs was right ioious to all right English hearts but so much the more because hee bringeth with him a young Prince yea more then one of a right princely seede But the cause of ioy which now we speake of concerning our Sauiour Christ is infinitely greater not onely to vs or any one nation that should otherwise haue perished vnder the tyranny of the Diuel sinne death and Hell but to all nations vnder heauen seeing the deliuerance and saluation of all people dependeth vpon our Sauiour the onely heire apparant of the most high possessor of heauen and earth for euer and euer And seeing as was said the Angels of heauen were reioiced by the birth of our Sauiour as is euident by their praising of God for it as we haue seene Luk. 2.13.14 and namely for our sake who haue the chiefe benefit of it it followeth by good reason that wee our selues much rather haue principall cause of most aboundant reioycing herein Question But in what respects is the birth of our Sauiour a matter of so singular and incomparable reioycing to vs and to all people Answere First because hereby the Lord our God hath to the glory of his owne name most graciously and comfortably manifested his diuine nature in the Person of his Sonne so farre as it is meete for the same to be manifested to vs here in this world Secondly because he hath manifested his most gracious and Fatherly good will toward all sorts of men in euery nation of the whole world whosoeuer shall thankefully imbrace that life and immortalitie which he hath brought to light and offereth in his Son Thirdly because from hence ariseth vnspeakable peace to the conscience of all true beleeuers both in the vse of all present blessings and also in the assured hope of the inheritance of all the blessings of the life to come in that through him we are adopted to be ioinâ—â—eires with him F nally the birth of our Sauiour is exceeding comfortable because the world is as it were borne againe and renewed vnto God in him according as it is said He is a light of the Gentiles and the glory of his people Israel as Simeon said of him while yet he was newe borne Yea because after a long time of calamitie as it were of most gloomie darke and tempesâ—ous weather hee is as the rising of the Sunne vpon the world wonderfully clearing the whole face and compasse of it So indeed we reade from the 2. verse of the 9. chap of the Euangelicall prophet Isaiah in that he prophesied thus The people that walked in darknes haue seene a â—reat light they that did dwell in the land of the shadowe of death vpon them hath the light shined c. And the Apostle Paul saith that in our Sauiour Christ all things are become new 2. Cor 5.17 Read also Malachie chap 4.2 He is the Sonne of righteousnes and health is vnder his wings But that we may proceede in some order Concerning the first branch of the answere read Heb 1. verses 2 3. This representation is much more gracious and comfortable then was that sight of Gods glory whâ—ch Moses might be partaker of Exod. 33.20 c. Conâ—erning the second branch read and consider the wordes of the holy Angelâ— Luk. 2.14 Glorie to God on high in earth peace and toward men good will And 1. Iohn â— 5 ye knowe that he that is the Sonne of God our Lord Iesus Christ appeared that he might take away our sins and in him is no sin And our Sauiour himselfe in the Gospell of Iohn ch 18.37 For this cause saith he am I borne and for this cause came I into the world that I should
with a religious worship as though the Angel shuld by his exaÌ„ple practise teach vs that we are vsuallie to pray to her to praise her saying Haile Marie full of grace c. But it is more then absurd that the extraordinarie salutation of the Angel fitted appropriated to his present message wherby he magnifieth the greatnes of Gods singular mercie in vouchingsafe to appoint Marie to so honourable a seruice as no creature was euer worthie to be vsed vnto it is more then absurd I say that it should be so superstitiously peruerted to an vsuall praier to be babled out of the mouth of euerie childe and to be mumbled vpon the beades of euerie ignorant sotte in wordes of a language vnknowen to the most of them that doe so vse it and in a false translation and sense by â—hose that haue any vnderstanding of them But some will say doth not the Vir Mary her self speaking by the holie Ghost say that all the nations of the earth shal call her blessed It semeth therfore that she prescribeth or at the least prophecieth that ther shuld a certain religious honor be yeelded vnto her Question in the whole Church of God May it not be thought so It canot be thought so Answer of any that do rightly vnderstand the meaning of the holy Virgin Why Question what was her meaning then Answer She vnderstanding by the salutation and speech of the Angel what a singular blessing God of his free grace minded to bestow vpon her in that he appointed her to be the Mother of our Lord Iesus Christ yea she considering also knowing by the Spirit of prophesie that shee should in this respect be accounted to be blessed aboue other women in the whole Church of God from generation to generation shee doth from the same consideration prouoke her owne heart to be the more thankfull vnto God ExplicatioÌ„ proofe It is verie true The blessed Virgin doth in no wise take vpon her to prescribe a lawe which shee knewe well she had no power to doe Neither could it agree with that holie modestie which was in the virgin so to do And if God had minded to set downe such a lawe as should haue prescribed anie religious worship to be done to her hee would haue commanded that by the mouth of any other rather then by her owne The truth therfore is this that shee from the most dutiful thankfulnes of her heart doth iudge it verie vnreasonable that she herselfe should be vnthankfull to God when all other should be thankfull Nay rather shee considereth in her mind that she herselfe ought to excell all other in thanksgiuing and all the dayes of her owne age to blesse the Lord for so inestimable a blessing bestowed vpon her yea and to set downe a memoriall and monument of that praise which God gaue her grace most dutifullie to yeeld and ascribe vnto him We doe as ye well know vsually account those blessed and happie women which bring forth such children as proue good and profitable instruments to glorifie God in his Church And it is a great blessing of God indeede Beliefe in God the Sonne who led a most holy iust life full of teÌ„ptations and sufferings Much more therfore yea aboue comparison The grouÌ„d and history of it must wee account the Virgine Marie most blessed of God in that shee was preferred before all other women to be the Mother of that Sonne of God who was not onelie an instrument of God in that hee was man but also the Diuine author and fountaine of saluation and all blessing to the whole Church of God in that being God he assumed and tooke our humane nature of the Virgin Mary to the same end And therfore also to the ende we may vnderstand the thanks-giuing of the blessed Virgine the better and therwithall in what respectes we are to esteeme and call her blessed we are to consider that she is not onely thankfull to God for that it pleased him to make her the Mother of our Sauiour but chieflie for that saluation which he gaue her grace to apprehend by faith in him as the words of her owne thanks-giuing doe giue vs plainely to vnderstand And thus I trust wee haue simplie the true reasons why the name of the Virgine Marie is mentioned in our Creed agreable to that further declaration thereof which wee hauâ—â—n the holie Scriptures As for all popish fictions like as they came into the Church either by craftie conveiance or else by violent intrusion against the good leaue of the word of God so haue we good leaue yea a streight commandement from the word not onely to leaue them but euen with all the disgrace that may be to thrust them out againe as it were by the head and shoulders And God himselfe of his infinite mercie by his owne scourge vouchsafe to whip such intruders and deceiuers out of his holie Temple for euer euen for our Lord Iesus Christes sake Amen Beliefe in God the Sonne who led a most holie and iust life full of temptations and sufferings THis thus obserued in way of an appendix to the article of our Sauiours natiuitie and birth of the Virgine Marie Question What followeth now in the Articles of our beliefe Answere It followeth that the same our Sauiour suffered vnder Pontius Pilate was crucified dead and buried So it followeth in deed immediatlie after the former words Borne of the Virgine Marie ExplicatioÌ„ Neuerthelese in so much as ther are three speciall things to be knowne and beleeued of vs according as they are recorded in the holie Scriptures betwixt the birth of our Sauiour and his sufferings vnder Pontius Pilate To wit 1. his education and life 2. his doctrine and thirdly his miracles the which the articles of our Beliefe in so great shortnes as was propounded in it in regard of the common weakenesse of memorie could not in any commodious manner set downe it shall be therefore to good purpose in this more large collection of the doctrine of faith to inquire of them before wee come to his sufferinges vnder Pontius Pilate Wherevnto that wee may the rather perswade our owne heartes Let vs I pray you earnestlie consider that wheras the historicall reporte of the liues of other men of anie speciall worth or note in common account are willinglie read and obserued as it is meete they should yea and not onely the report of the liues of the holie seruantes of God but also of many among the heathen such as Plutarch and other learned writers haue gathered together Much more willing yea aboue comparison more willing ought wee to be to reade heare and continuallie to meditate of the most worthie and memorable life of our most blessed Sauiour the onely true and perfect mirrour of all vertue as we shall by the grace of God from pointe to pointe obserue Ther are indeed many excellent things set downe in the historicall narration of the
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
duly vnderstand and weigh the same Beliefe in God the Sonne who led a most holy iust life full of teÌ„ptations and sufferings in that so high an excellencie should abase it selfe so lowe and so obscurely though it could not for all that but it must needes breake forth like as the Sunne of the firmament doth and in the darkest day casteth forth some light through the thickest cloud thereof Thus farre of the priuate life of our Sauiour NOw let vs likewise call to minde and diligently consider the life of the same our Sauiour in his publike estate and condition that is from the thirtith yeare of his age to the very time of his Passion vnder Pontius Pilate And first let vs consider his manifestation by the publike testimonie and whole Ministerie of Iohn Baptist and then by the testimonie of God the Father and of the holy Ghost at his holy Baptisme which was a publike warrant and most diuine testification from heauen both of the most high person and also of his calling to his most holy office appropriated therevnto And last of all let vs consider of his owne manifesting of himselfe by the execution of the same his office in his most effectuall preaching praying working of miracles c. euen to the last instant of his speciall sufferings before the time of his death All which may be distinguished according to the seuerall Passeouers from yeere to yeere as was mentioned before Let vs therefore as briefly and as plainely as we can seeke to informe and establish our faith in these excellent points from the testimonies of the holy Scriptures And first of all insomuch as the manifestation of our Sauiour by the ministerie of Iohn the Baptist commeth to be considered of vs let vs inquire after it in this order First how he did it by his preaching of him being absent as one specially appointed of God to goe before him to prepare the way for him after that manner that is by stirring vp the hearts of the people to a present expectation and desire after Christ who was now to manifest himselfe Secondly by the pointing of him out with his finger being present among them in such sort that they could not be ignorant who or which he was And both of these by an often repeated testimonie and witnesse the which he most plainely and constantly gaue of him so long as he liued and that not onely while he was at libertie but also in the time of his imprisonment euen to his very martyrdome and death by the vniust and bloody hand of Herod the brother of Philip. All which things that we may vnderstand the better and to the ende they may be of the better credit and authoritie with vs concerning this speciall and most worthy ministerie of Iohn the Baptist therevnto Question What ground of holy Scripture haue you to this purpose Answer We haue both speciall prophecies of it from the mouth of God that it should be so and also the written historie of the performance thereof most notably described by the penne of the Euangelist Luke We haue so indeed Wherefore let vs in the first place call to minde the prophecies and then proceede to the historie shewing the fulfilling of them Question Which are those prophecies that you speake of Answere First the prophecie of Isaiah chap 40. verses 3 4 5. Then the prophecie of Malachie chap 3. in the beginning of the first verse And 4. verses 5. and 6. which are the last wordes of the old Testament Rehearse you the wordes of the Prophet Isaiah Question Which are they Answere 3. A voice cryeth in the wildernes saith the Prophet Prepare yee the way of the Lord make straite in the desâ—rte a path for our God 4. Euery vâ—lley shall be exalted and euery mountaine and hill shall be made low and the crooked shall be straite and the rough places plaine 5. And the glorie of the Lord shall be reuealed and all flesh shall see it together for the mouth of the Lord hath spoken it That this prophecie was giuen forth concerning Iohn Baptist the holy Euangelists doe plainly confirme Mat. chap 3. Mark chap 1. Luk. chap 3. and Iohn chap 1. Rehearse now likewise the Prophecie of Malachie Question Which is that Answere In the beginning of the third chapter thus we read 1. Behold saith the Lord I will send my messenger and he shall prepare the way before me 5. And againe in the two last verses of the 4. chap. thus it is written Behold I will send you Eliah the Prophet before the comming of the great and fearefull day of the Lord. 6. And hee shall turne the heart of the Fathers to the children and the heart of the children to their Fathers lest I come and smite the earth with cursing ExplicatioÌ„ and proofe That these Prophecies of Malachie were likewise giuen forth concerning Iohn Baptist Read Luk 1 17. Mat 11. verses 10.14 Luk. 7.27 and againe Mat 17.9 10 11 12 13. And Mark chap 9 11 12.13 Where it is not onely testified to be so by the Euangelist but also by the Angel of the Lord and by our Sauiour himselfe Thus much concerning the Prophecies The historie shewing the accomplishment of these Prophecies is next to be considered And first concerning the preparation and appointment of Iohn Baptist to this speciall ministerie and seruice Question Where is this recorded Answere In the first chapter of the Gospell according to the Euangelist Luke from the 5. verse to the end of the same chapter Explication and proofe In reading of these parts of this chapter we cannot but conceiue from the accurate and exact report of the Euangelist first concerning the conception of Iohn and then concerning his birth that he is honoured of God as a Person whom he will haue to be of speciall note euen as one appointed from the womb to a most notable and memorable seruice For seeing he is the forerunner and as it were the Herald or Scepter-bearer before our Sauiour who ought to be of more high reputation with vs then any yea then all earthly Princes therefore it must needes follow that we are to esteeme of him as of a more honourable officer and accordingly of his office to be more honourable then any of like place and standing before any earthly Prince or King of this world Question What therefore in the first part of the chapter are those things that the holy Euangelist recordeth concerning his conception which may argue thus much vnto vs Answere First he declareth both the time when and also the place whether God sent his holy and mightie Angel Gabriel from heauen to giue the knowledge of this gracious worke of God to Zacharie a godly Priest of the Lawe whom God appointed to be the Father of this Iohn the Baptist by Elizabeth his wife a like godly and ancient matrone in Israel Moreouer the holy Euangelist setteth downe a full narration of the whole comfortable message
tormented in burning and they are burning euermore The fire of Gods wrath is to them vnquenchable and they are as an euerlasting matter to cherish and as it were to feede the same fire Wherefore let vs beloued in the Lord take our warning from this gracious admonition of our Sauiour to weepe for our sinnes and to seeke for mercie with God our heauenly Father through our Lord Iâ—sus Christ before the fearefull day of the Lord come vpon our selues Insomuch as it is certaine that the like daies are comming and the last day especially wherein all the wicked whosoeuer haue spoken or done any thing against the Lord Iesus shall bee iudged with fearefull iudgement yea with so terrible a iudgemeÌ„t that they sâ—â—l with the same thing that our Sauiour hath spoken concerning the Iewes to wit that the mountaines and rocks would fall on them to hide them from the presence of him that sitteth vpon the throne and from the wrath of the Lambe as we read Iude 14.15 and Reuel 6.16.17 Now the fift thing to be considered in this part of the storie is our Sauiour Christ his refusall of the potion which was offered vnto him at the place of execution before hee was fastened to the crosse The Euangelist Matthewe speaketh of it vnder the name of vinegre mingled with gall to signifie that it was a potion mixed with some sharpe and bitter ingredience but tâ—e Euangelist Marke speaketh more properly calleth it wine mingled with mirrhe It was a drinke most likely offered by some that bare good will to our Sauiour or at least according to a common commiseration of such as vsed to prepare a potion for the condemned persons fit to shorten the paines of their death by causing the blood to passe more speedily out of the veines and so to accelerate and hasten death it selfe But whatsoeuer the potion was wine or vinegre bittered with gall or sweetned with mirrhe our Sauiour perceiuing it to be a medicine he would not drinke of it to declare his willingnes yea and to performe indeed the enduring of that whole passion and paine which God the Father had in his iudgement appointed vnto him for vs. So perfectly louing and pitifull towards vs in thirsting after our saluation O therefore may it please thee O Lord our God and heauenly Father euen for thy holy Sonne our Sauiours sake to giue vs grace accordingly in some measure to loue thee and our Sauiour to be truly thankful and dutifully obedieÌ„t vnto thee through faith in his name that is in such a measure as we may neuer securely satisfie our sâ—lues in any measure which in this life we shall at any time attaine vnto Amen The last thing to be considered in this first part of the storie concerning the execution of the sentence of Pilate against our Sauiour is the inscription or title the which was set ouer his head vpon the crosse The which it is very likely was done together with the setting vp of the crosse it selfe before our Sauiour was fastened vnto it Wherein wee are to obserue these three things First the matter of the inscription or title as Pilate himselfe gaue direction that it should be and that in the three principall languages of all the world Hebrewe Greeke and Latine Secondly the sute of the high priests to haue the title altered Thirdly the constancie of Pilate in this point The which constancie of his is the rather to be noted because in all that went before he shewed himselfe but a light and inconstant man euen contrary to his owne conscience seeking by sondry deuises so long to satisfie the Iewes that at the last he doth wholy yeeld vnto them What moued Pilate in his owne intent to vse so constant a resolution in this matter whether because he thought indeed that according to the answer of our Sauiour vnto him concerning his kingdome it might be that he was appointed of God to be king ouer them in another manner then the kings of the earth are or for that he would therein doe the Iewes that reproach which he had pointed vnto before in that he asketh them shall I crucifie your king As though he should haue saide This must needes be to the reproach of your whole nation that your king should be put to so vile and base a death c. Thus what the minde of Pilate was in the inscription or title wee cannot precisely say Neither may we stand much in the commendation of this his constancie as any great vertue in him vnlesse we had seene better fruites of the vprightnes of his heart For Mark chap 15. verse 12. he himselfe speaketh of this title of our Sauiour with like acception as the Iewes would haue him write here The most that we can say of him in this action is this that he for his part honoured our Sauiour no more by this title then Caiphas did by his prophesie Iohn 11.49 50.51.52 But the most wise and gracious counsell and prouideÌ„t hand of God is most euidently to be seene and acknowledged not onely in the action it selfe but also in all the circumstances thereof First in that Pilate setteth downe the title so that it did not directly sound to any reproach against our Sauiour but rather as was said before so as it might be a iust conuiction of the extreame wickednes of the Iewes as the Iewes themselues sawe euen according to that which our Sauiour himselfe had set forth vnto them but a litle before by that parable of the housholder who let out his vineyard to vnfaithfull and rebellious husbandmen Mat 21.33 c. Secondly in that he commandeth that the title should be written and set vp in text letters in the three principal languages of the whole world Hebrew Greeke and Latine the which was moreouer and besides any ordinarie inscription of the crime of the condemned as appeareth in that as the Euangelist testifieth many came euen for this cause the rather out of the citie to see and to reade it Now therefore insomuch as this action of Pilate was so euidently ordered as it were by the hand of God and that he guided his penne or the penne of the Scriueners or Painters from his mouth so as the Iewes could not in any the least iote cause him to alter it let vs the more reuerendly consider of it and of the excellent purpose of God manifested therein for our singular instruction and comfort The words of the title are in themselues very honourable to those that vnderstand them aright as all of vs ought to doe For first they are all of them of excellent signification and they are also categoricall and affirmatiue in such forme as they are recorded by all the Euangelists though some set them down more breifly then other as Marke THE KING OF THE IEWES as Luke THIS IS THE KING OF THE IEWES as Matthew THIS IS IESVS THE KING OF THE IEWES and as Iohn most fully IESVS OF NAZARETH KING OF THE
all things shall be restored Acts 3.21 when there shall be new heauens and a new earth 2. Pet. 3.13 Apoc. 21.5 Well therefore brethren saith Beza let vs change our selues betimes lest otherwise it come to passe that God bring a change vpon vs. Let vs with feare and trembling take vnto vs that contrite and humbled heart which hath through the very long suffering of God beene offered vnto vs by the preaching of the most holy word of God that we may once truly and vnfeinedly say vnto him with the Prophet O eternall God rebuke me not in thine anger neither chastise me in thy wrath O that God would giue vs this minde THe last of these extraordinarie Preachers is death it selfe The which though of the owne nature it is more deafe and dumbe then any of the former In fine Hom. 33. in principio Hom. 34. yet saith Beza the Sermon thereof was farre more cleare and notable then the rest For this hath proclaimed as it were with a shrill voyce that the man crucified whom his enemies thought that they had ouerthrowne did by death euen slay death it selfe and that in such wise that those hooked and clasping bonds wherewith it held the dead bound being loosened it selfe was constrained as it were by opening the very chaps of the graue to let goe the pray as though it should say Goe forth ye captiues euen when ye thinke good your selues And if saith Beza we doe examine the wordes of the Euangelist Matthew verie diligently we shall see that this opening of the graues did first of all continue the three last howres of the day mentioned in this storie and after this the night and the day of the Sabbath and then also all that night to the beginning of the third day vntill hee that was the true light rose againe and these also whose graues were laid open with him in the morning of that which we call the Lords day But of the resurrection of these more afterward In the meane season this opening yea this so long lying open of the graues immediately vpon the death of our Sauiour preacheth euidently to all those that be not starke deafe and stone blinde as we may say that it is by the vertue and merit of this most satisfactorie and meritorious death that we are deliuered from the tyranny and power of death hell and eternall destruction it selfe And thus we may see that our Sauiour himselfe said not in vaine Luke 19.40 If these should hold their peace the stones would crie For the earth and stones and graues and â—he heauens haue cried out a lowd as wee haue seene so soone as our Sauiour ceased his speech And note that by all those graue and reuerend works God did most fearefully rebuke the most wicked practise of the beholders of our Sauiour in their mocking and scorning of â—im Hetherto of these things which did more immediately accompany the death of our Lord and Sauiour Iesus Christ NOw we haste to those things which did more remouedly and successiuely follow euen to the taking downe of his body from the Crosse These also may wee well call the effects of the death of our Sauiour but with this difference that beside they are not so immediately accompanying his death but somewhat further remooued they are also workings in reasonable creatures and not in those that be vnreasonable yea and without sense as were the former Of the Subiects as we may say wherin these effects vttered themselues in their diuers maner of working we haue fiue sorts to consider of The first were the Centurion that is the Captaine of an hundreth and his souldiers in generall or for the most part The second were the multitude to speake of them likewise generally and for the most part The third were the Disciples of our Sauiour Christ who were best affected toward him The fourth were the chiefe of the Iewes that is the high Priests and Pharises and Elders of the people who were worst affected of all the rest The fift sort were those speciall souldiers who were the executioners of our Sauiour and as it is likely had the taking downe of his bodie from the crosse committed vnto them as well as the crucifying of the same To whom also we must adde that one souldier who of voluntarie wantonnes or rather of a licentious crueltie but yet not without the singular prouidence of God as after we shal see aboue all vsual custom thrust him into the side with his speare Of these seuerall sorts let vs therefore inquire in order And first of the Centurion and his souldiers more generally considered Concerning whom let vs call to minde the words of the holy story Question Which are they Answere Now saith Luke chap. 23.47 when the Centurion saw what was done he glorified God saying Of a surety this man was iust The Euangelist Marke writeth of this point thus chap. 15. verse 39. Now when the Centurion who stood ouer against him saw that he thus crying gaue vp the Ghost he said Truly this man was the Sonne of God But Saint Matthew chap. 27.54 he ioyneth to the Centurion those that were with him in these words When the Centurion saith he and they that were with him watching Iesus saw and felt the earthquake and the things that were done they feared greatly saying Truly this was the Sonne of God Exâ—licatioÌ„ This is indeede the verie true report of the holie storie and that also by the consent of the three Euangelists coÌ„pared together Whereby we may the more clearely fully and perfectly vnderstand this point And that three waies First touching the persons affected who they were for though Luke and Marke mention the Centurion alone as the chiefe yet Matthew expresseth his band also Secondly touching the causes whereby they were affected not onely as Marke saith for that our Sauiour died in a strange manner that is not aâ— a bird if a man may so speake in this case but as a lion vttering forth a mightie voyce but also as Matthew and Luke doe further declare because he felt the earthquake and saw the other strange things that fell out such as were the darknes before and like enough the cleauing of some stones obseuing also no doubt the constancie of the faith of Christ in commending his soule into the hands of God in the name of his father Thirdly in respect of their wordes whereby they declare how effectually they were for the time affâ—cted and moued for not onely did the Centurion giue glory to God saying He was a iust man as Saint Luke saith but he said also that he was the Sonne of God as Saint Marke testâ—fieth Nâ—ither did he alone say thus but his company also being stricken with greaâ— feare consented to the same and so at once condemned â—otâ— the Iewes and Pilates and their owne vniust proceedings against him Thus benâ—fiâ—ialâ— as we see the conference and comparing of the Euangelists is But here we cannot
them to further punishment against the finall declaration of the vengeance of God against aâ—l wicked sinners which haue spoken and practised their wicked deuises against him and his glorious Sonne O therefore let vs tâ—ke warning betimes that we neuer begin to set our selues against the truth of God in any part Nay rather hauing by the grace of God begun to imbrâ—ce the truth let vs cleaue fast vnto it labouring euerie day to loue it and to beleeue it and to obey it more and more resisting and suppressing to our power all gaine-sayers and blasphemers of it whether Iewes or any heathenish Athiests or heretikes whosoeuer And touching these aduersaries heere mentioned what could they haue spoken more wickedly and blasphemously then first to call the appearance of the Messiah our Sauiour in our nature a deceiuing and then his resurrection The grouÌ„d and meaning of his descension into Hell and the doctrine thereof an increase of the error And see I pray you how through the suggegestion of the diuell they were more rise in remembring the words of our Sauiour to the oppugning of his resurrection then his poore sorrowfull Disciples were to comfort themselues against the discomfort of his death Finally that in the height of their malice they seeke as much as they can for euer to hinder the knowledge of his resurrection the effect it selfe declareth in that as afterward it followeth Matth. 28 11. when it was by their owne watchmen certified vnto them that he was indeede risen againe they vse as diuelish meanes as possibly might be to smother the same Thus the wickednes of their reasons is conuinced by the wickednes and issue of their very actions howsoeuer they would couer the same with their faire and counterfet pretences of preuenting error Now thirdly their earnestnes in their most wicked sute is euident from the notation of the time wherein they assembled themselues and made their resort to Pilate to wit euen vpon their high Sabbath and afterward also in the same gathered together their souldiers and set them in this their wicked watch gaue them their charge and sealed the graue In all which vnholy bulying of themselues by the instigation no doubt of the diuell they haue no sparcle of conscience in defiling themselues nor in violating the holy rest of the Lordes Sabbath Thus much concerning the wicked and malitious sute of the chiefe Priests and Pharisies What it was what reasons moued them and how earnest they were in it These things considered more fully we neede speake the lesse of the other two points that is of the grant which Pilate made to their sute very readily euen as themselues would haue wished For hee giueth them liberty to appoint the watchmen themselues and to make it sure as they should thinke good Pilate giuing them commendation also to be men wise enough how to dispose of all things to their best assurance And likewise we neede say the lesse of their diligence yea of their double diligence in putting their commission in execution to the full Onely let vs for an interim marke the wonderfull wisedome and prouidence of God most gratiously turning all things so much the more pregnantly to their confusion by how much they had thought themselues to haue made the most exquisite and full prouision to haue it as it were reedified the Tower of Babell that would haue reached not onely to heauen but against heauen and euen against God himselfe For by all these meanes the resurrection of our Sauiour Christ was made the more famous and certaine to all both Iewes and Gentiles whosoeuer doe not willingly shut their eyes against the light which shineth more cleare then the light of the Sunne But of this more afterward ANd thus might we now in the orderly course of our iniquirie proceede fâ—om the holy history and grounds of the sufferings humiliation of our Sauiour Christ ending in his buriall and continuance in the graue to the generall or summary meaning of these words He suffered vnder Pontius Pilate was crucified dead and buried and so forth on to the comforts and duties arising and pertaining to the same saue that certaine words interposed in the Articles of our Creed to wit He descended into Hell giue vs occasion to stay that our so speedy a passage vntill wee shall haue weighed and considered of them a while Question What therefore is to be said concerning them Answere I haue beene taught that albeit the whole doctrine of the sufferings and humiliation of our Sauiour Christ hath beene fully and perfitly described and deliuered vnto vs by the holy Euangelists the chiefe Secretaries and pen men of the holy Ghost without any mention of these words Hee descended into Hell Yet insomuch as wee finde them expressed in our Creede after these words Crucified dead and buried and that with the generall consent of the Church of God for many hundreth of yeares and seeing that they may beare a good and profitable interpretation with warrant from the holy Scriptures that we are therefore not so much to inquire how they came into the Creed as how to vnderstand them rightly and to make good vse of them for the edification and comfort of our faith Explication So it is very meete indeede And the rather because the mis-understanding of them hath giuen occasion to sundry errors among many that haue not aduisedly examined and weighed them Whereby it hath come to passe that in stead of the imbracing of the truth they haue in this point fancied a lie and instead of beleeuing an Article of faith they haue deceiued themselues with an imagination concerning that which neuer was done nor once intended by our Sauiour Christ as by the grace of God we shall declare in the discourse following Question But what course are wee to take which may bee most commodious to this end Answere First insomuch as either of the words are of diuers signification wee are to consider from the holy Scriptures which those significations are as well of the one as of the other And secondly we are to obserue how they are ioyntly to be vnderstood in the same present Article or proposition according to the same the holy Scriptures of God that is in what sense it is to be beleeued that our Sauiour Christ descended into Hell ExplicatioÌ„ The course is good And therefore though it require some studie and labour and will peraduenture seeme hard and troublesome at the first yet seeing through the blessing of God it shall in the end be found worthy both all the labour and also all the trouble whatsoeuer shall be imployed about it let vs willingly vse all diligence that we can to the clearing of the same For if we shall not vpon good warrant from the holy Scritures grow to a right perswasion concerning the true meaning of these words of our Creed how may we professe in truth that we vndoubtedly beleeue the same as an Article of our faith
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
assuredly shortly after to performe And verily hee hath effectually performed it both on their behalfe and on ours that wee might likewise by faith in him ouercome as it is testified in other places of the holy Scriptures And namely in the 1. Ep. of Iohn ch 5 verses 4.5 For all that is borne of God ouercommeth the world and this is the victorie that ouercommeth the world euen our faith Who is it that ouercommeth the world but he who beleeueth that Iesus is the Sonne of God Thus then our Sauiour beginning to comfort his Disciples in the Gospel of Saint Iohn from the beginning of the 14. chapter hee continued still more and more to comfort them as hee himselfe saith in the same chapter verses 28.9 And againe chap. 15. verse 11. And chap. 16.1 and verses 6.7 And last of all hee ended with most sweete and comfortable wordes verse 33. as wee saw euen now So that it is very euident that our Sauiour would haue his death and whole sufferings and his departure out of this world bodily to be a most plentifull argument of all comfort to his Disciples Apostolicall first and then to all other Christians and to his whole Church for euer Thus much therefore more generally for our comfort as touching the fruites and benefits which wee doe enioy from the sufferings of our Sauiour Christ according to his owne most sweete and consolatory speeches which hee vsed to his Disciples to comfort them against all whatsoeuer might be most discomfortable to them NOw let vs furthermore well weigh and consider how the same and like comforts may likewise be warranted vnto vs from the rest of the holy history of his sufferings and from the testimony of other Scriptures We will collect them as briefly as so large an argument will permit And to beginne withall well may it bee an exceeding comfort vnto vs that as wee haue seene our Sauiour indured all his sufferinges throughout the whole tedâ—ous course of them most willingly for our sakes For hence were they satisfactory to the iustice of God on our behalfe which otherwise they could not haue beene Yea not only the coÌ„sideratioÌ„ of this one vertue but also of all the excellent vertues of our Sauiour shining forth most brightly throughout the same his sufferings as wee haue liâ—ewise seene they may iustly be so many comforters to cheare vp our hearts as it were by the light and warmth of the Sunne in the whole race which it runneth from morning to noone from noone to night euen so often as we shall renew and settle the thoughts of our mindes thereon Doubtlesse through the blessing of God they will be as the renewing of the day vpon vs by the new arising of the Sun of righteousnes to bring the health of his Sun-beames vpon our soules and consciences The answere which God the Father gaue to our Lord Iesus Christ his Sonne at his first enterance into his most bitter passions was an answere containing much comfort in it not onely in respect of our SAVIOVR himselfe but also in respect of vs as we reade Iohn chapter 12. verse 28. For God our heauenly Father promised it at that time and hath no doubt and doth performe it still and so will doe to the end of the world and for euer in glorifying his owne name and the praise of his mercies through the sufferings of his Sonne And the rather because euen then when our Sauiour was in one part of his most grieuous trouble and discomfort God sent his Angel to comfort him so that howsoeuer the hatred which was due to our sinnes fell vpon him yet it was vnpossible that God should not loue and tender him for his owne sake Whereby also we may comfort our selues to beleeue that although we may be sondry times troubled in our soules in our praiers and euery other way for our triall yet for our Sauiours sake God will heare our troubled praiers and support vs in all our distresses if we be desirous to submit our wills to his will as our Sauiour did It may well be comfortable to vs that when the enemies of our Sauiour came into the garden to apprehend him they were not able to stand before him but fell downe backward much lesse had they beene able to apprehend and take him in deede saue that our Sauiour for obedience sake to God and for the loue which he did beare to vs and our saluation he did of his owne accord yeeld himselfe and therewithall by his diuine authority set his weake Disciples at liberty at the same time vntill they should be made more fit to endure such trialls as they were for their parts in some respectes to be exercised with though our Sauiour onelie and alone suffered for our redemption and saluation IT is comfortable to consider that at the examination of our Sauiour before the high Priest the witnesses which came forth against him were confounded and had nothing in truth to accuse him of worthy the least blame For hereby it is made the more cleare vnto vs that hee died for our sinnes and not for any of his owne It is very comfortable that at the same time our Sauiour plainely professed himselfe to be the naturall and very true Sonne of God and that hee will assuredly come againe in glory to iudge the world Yea that hee doth this albâ—it he knewe that his aduersaries would be inraged thereby and euen from thence take the occasioÌ„ of putting him to death For hereby these comfortable Articles of our faith are singularly confirmed vnto vs. That silence also which our Sauiour vsed in some part of this examination before the high Priest as also afterward at some seasons before Pilate and Herod hath matter of comfort in it in that hee being as the sheepe dumbe before the shearer as the Prophet Isaiah prophesied of him that hee should be he did euen thereby also shewe himselfe willing to offer vp himselfe in sacrifice to God for vs what meanes so euer were sometime offered of getting fauour with Pilate or Herod against the wicked Iewes or with the Iewes themselues insomuch as he sought no fauour at their hands Of the which silence of our Sauiour thus writeth Beza worthily well saying Felix itaque felix inquam pretiosum silentium quo nobis os aperitur non solum vt Deum alloquamur sed vt magna cum fiducia clamemus Abba Pater Rom. 8.18 Gal. 4.6 Tantum ab est vt illo nos oporteat offendi That is O happy yea I say O happie and pretious silence whereby our mouth is opened not onely so that we may speake vnto God but that with great assurance we may crie Abba Father So farre off is it that we should be offended at him herein ANd that we may proceed according to the order of the holy History It is very comfortable that albeit Peter fel lamentably in this first examination yet we cannot but behold a very gratious fruite
vnderstanding answerable to the cause of it that is to say the loue of Christ the which is said likewise to passe knowledge Ephes 3.19 Fourthly that with this vnspeakable consolation we haue power giuen vs to walke in some measure of holines righteousnes oâ— life we may learne from the grounds of the Apostles exhortation Rom. 6.12 c. For it is grounded in the vertue and efficacie of the death of our Sauiour whereinto we are baptized as we saw before And ch 8.3 God saith the same Apostle sending his own Sonne in the similitude of sinfull flesh and that euen for sinne that is because of sinne he hath condemned sinne in the flesh that is by Christes sufferings in the flesh hee hath vtterly disabled disauthorised sinne froÌ„ all power of condemning the faithful And that hath God done as it followeth in the next verse to the end the righteousnes of the law might be fulfilled in vs to wit by the imputation of the perfect obedience of Christ vnto vs that we also as a fruit thereof might through his spirit of sanctification walk after the spirit not after the flesh To â—he which purpose also he saith further ver 10. If Christ be in you the body is dead because of sinne that is as touching sinne so that it beareth the sway or dominion no longer but the Spirit is life for righteousnes sake Or as touching righteousnes mighty to quicken vs to the actions therof And thus also he deriueth the ground of sanctification from the death of Christ speaking in his own person Gal. 2.19.20 I through the law saith Paul am dead to the law and that I might liue vnto God I am crucified with Christ Thus I liue yet not I now but Christ liueth in me and in that I liue now in the flesh I liue by faith in the Sonne of God who hath loued me and giuen himselfe for me Read also Heb. 9 13.14 For if the blood of Bulles and Goates and the ashes of an heifer sprinkling theÌ„ that are vnclean sanctifieth as touching the purifying of thâ— flesh How much more shall the blood of Christ who through the eternall Spirit offered himselfe without spot to God purge yâ—ur conscience froÌ„ dead works to serue the liuing God Fiftly that by the sufferings death of our Sauiour the blessings of this life are blessed and made comfortable vnto vs we may take one proofe from that which we read Psa 22. ver 26. where this is reckoned for a fruit benefit therof that the poore shal eate be satisfied And ver 29. All they that be fat in the earth shall eate and worship So that both poore and rich feele the benefit of the sufferings of our Sauiour Read also Act. 2.46 Christians did eate their meate together with gladnes and singlenes of heart Praising God they had sauour with all the people And that euen afflictions also are made beneficiall and comfortable vnto vs by the sufferings of our Sauiour see Heb. 12.2 3. c. Where they are held forth for a notable remedy against all fainting wearines in the middest of all trouble reproach yea and as a meanes of making vs partakers of the holines of God our heauenly Father and as leauing behind theÌ„ a quiet fruit of righteousnes Wherevpon the Apostle exhorteth afflicted Christians to lift vp their hands which hang down their weake knees c. verses 10.11.12 And Rom. 8.29 we are made like to the image of our Sauiour Christ by them It is also very comfortable that we in suffering any affliction for the loue we beare to our Sa Christ are for his sake in that hee hath suffered for vs accounted of God to haue coÌ„munion with him in his sufferings and he with vs. Act. 9.4.5 and Colos 1.24 Read also Philip. 3 8.9 10. And Rom. 8.17 If wee suffer with him we shall be glorified with him It is the ordinary and as it were the Kings high way to the kingdom of heauen to passe through many afflictions Act. 14.22 And 2. Tim. 2.11.12 And chap. 3.12 This causeth the seruants of God to reioice and to be of good cheare in the middest of their afflictions according to the exhortation of our Sauiour Luke 6.22.23 And of the Apostle Iames. chap. 1. ver 2. and of Peter 1 Ep. 4.12.13.14 All this doubtlesse is from the merit of the sufferings of our Sauiour for vs insomuch as of punishments they are by the vertue and grace thereof conuerted to be medicines to cure those euils that are in vs such as are selfe-loue and loue of the world c. yea they are turned to be blessed preparations and furtherances vnto vs toward the kingdome of God according to the holy Prouerb chap. 6 23. Corrections for instruction are the way of life And Ps 119. verse 67. Before I was afflicted I went astray but now I keepe thy word And verse 71. It is good for me that I haue beene afflicted that I might learne thy word Sixtly that we haue the right of dominion Lordship ouer the creatures restored vnto vs by the death of our Sauiour read Ps 8. conferred with Heb. 2.6.7.8.9 For though Adam at the first had this dignity by the right of creation through the bounteous mercy of God yet he lost it by his disobedience and presumption against God And he lost it not onely from himselfe but also from vs. Our recouerie of that interest is only by the redemption of our Lord Iesus Christ who alone is the heire of all things so that we are no better theÌ„ intruders and vsurpers of all whatsoeuer we hold not as it were by lease permission or by free deed of gift from him Seauenthly that the naturall death is by his death made a spirituall aduantage vnto vs we may be assured by that which we read Philip. 1.20.21 22.23 This aduantage doth first of all betide our soules in that they cease to sinne and in that they are first receiued to glory and then our bodies who resting from the toile of their labours are freed for euer from their infirmities and diseases and shall at the last day rise againe to the same glory Thus in death we haue through the death of our Lord Iesus Christ a plentifull remedy against death it selfe like as the Scorpion by the skill of the Phisitian yeeldeth a medicine against the venime of the owne stinging and so is also the cause of the owne death vnto it selfe Eightly whereas the holy Angels must needes be enemies against vs because of our sinfull rebellion against God they are nowe made our friends through our reconciliaâ—ion with God by the death of Christ Heb. 1.14 For doubtlesse it is with the holy Angels as with the seruants of a Prince in his Court who when any are in disgrace with the King all stand aloofe from them c. but if the King receiue the same partie or parties to fauour and doe pardon their offence then are they
truly beleeue in the name of our Lord Iesus Christ according to that Acts 10.28 God saith the Apostle Peter hath shewed me that I should not call any man polluted or vncleane And verses 34.35 Of a truth I perceiue that God is no accepter of persons but in euery nation hee that feareth him and worketh righteousnes is accepted with him And yet furthermore for the increase of our comfort in this behalfe let vs reade Heb. 6.13 c. When God made the promise to Abraham because he had no greater to sweare by he did sweare by himselfe saying Surely I will aboundantly blesse thee c. So God willing more aboundantly to shew vnto the heires of promise the stablenes of his counsel he bound himselfe by an oath That by two immutable things c. we should haue strong consolation which haue our refuge to hold fast the hope that is set before vs c. which entreth into that which is within the vaile whether the Fore-runner is before vs entred c. Thus the rending of the vaile is verie comfortable Question Now is there any comfort to vs in that there was an earthquake and in that the rockes did cleaue a sunder and in that the graues opened at the death of our Sauiour Answer All these were comfortable witnesses of the innocencie yea euen of that excellent dignitie and reputation wherein our Sauiour was with God They were likewise all of them euen in themselues reall and very eloquent witnesses of the diuine power of our Sauiour himselfe yet fastened to the Crosse to the sharpe reproofe of his persecutors though they vsed not one vocall worde of speech And namely the opening of the graues was a reall testimonie that our Sauiour Christ hath by his death vanquished death and that death hath no longer any power ouer our bodies but that they shall in due time be raised vp againe to euerlasting life by his diuine powâ—r as one singular fruit of that reconciliation which hee hath made for vs with God by the same his death Explication It is true But of this point of the resurrection of our bodies we shall haue occasion to consider more fully afterward And as touching the rest we cannot but presently see that these with all the former containe no small comfort in them in that as they foreshewed so in the remembrance of them they doe to this day confirme vnto vs the mighty power of the sauing health of our Lord Iesus Christ toward vs and his whole Church In which respect it is that for a speciall instance thereof the holy Euangelist doeth before hand as we haue seene before intermixe that historie of the rising of the bodies of many Saints with the mention of the death of our Sauiour though the accomplishment thereof was not till our Sauiour himselfe did rise againe to the end that this might be some sweetening as it were to the dolefull report of the bitternes of the death Moreouer as Master Beza well obserueth these workes of God and the rest of this sort manifested at the sufferings and death of our Sauiour they are such as may be iustly looked vnto of vs and be vsed as comfortable helps and incouragements through the whole course of our liues aduersus quamuis incredulitatem against all vnbeliefe yea and against all feare of the graue and of death it selfe BVt let vs goe forward What comfort may our faith reape from hence that God did by the strange manner of the death of our Sauiour and by those his other strange and fearefull workes which did accompany the same draw euen from the heathen captaine and souldiers who were specially appointed to see the execution performed and therefore no doubt did accordingly place themselues so as they might most commodiously heare and see all things for as the Euangelist Marke saith they stood ouer against Christ What I say Question is the comfort of this that God did euen from them draw this testimony that they did verily thinke that our Sauiour was the Sonne of God and that hee was a iust man and so in their iudgement was by them put to death wrongfully Answere It may iustly be very comfortable vnto vs insomuch as they hereby were so conuicted that they could not but giue glory to God as the Euangelist Luke speaketh of this confession of theirs Yea by so much may it be the more comfortable vnto vs because albeit they were heathen men yet were they conuicted from that which they saw and from the prayer of our Sauiour to God whom he called his Father to testifie thus much ExplicatioÌ„ proofe It may be so indeede For it may well be out of all question that they being profane persons and very spitefull enemies would neuer haue acknowledged so much vnles they had stood notably conuicted in their consciences by that which they saw and beheld with their own eyes The friends of our Sauiour might peraduenture haue beene thought to haue spoken partially c. but these cannot with any reason be so thought off And therefore in deede as was saide the comfort hereof may bee so much the more comfortable vnto vs. The like is to be said and conceiued of vs concerning that confusion which from the beholding of the same things fell vpon the multitude Of whom it is saide that they returned beating of their breasts with indignation against themselues for that which they had done and with an astonishment at the fearefull works of God And moreouer where as the Disciples of our Sauiour Christ and such other as did beare any dutifull affection toward him both men and women who were at the same time present were not thus confounded though no doubt their hearts were full of pensiue reuerend feare we may from hence worthily consider how blessed and comfortable a thing it is and euer shal be vnto the conscience of all such as giue no consent and doe with-holde both heart and hand from ioyning with the wicked against Christ either in regard of himselfe or of any true and faithfull christian whosoeuer For to all persecutours belongeth shame and confusion but ioy and comfort to such as bee faithfull and friendly vnto them God therefore of his infinite mercie giue vs grace to be faithfully and friendly affected alwaies to the least of the members of Christ that our portion may be in this comfort with peace of a good conscience euen for our Lod Iesus Christs sake Amen Furthermore it may well be to the singular comfort and incouragement of all good weomen when they shall consider howe God hath honoured their weake and fraile sexe by working more gratiously in their hearts many times then in the heartes of men and euen for that at this time of the crucifying of our Sauiour more speciall commendation is recorded of them concerning their speciall care both in ministring vnto him things necessary before and also concerning their tender obseruance in this time of his extremitie So then
least of those that be the Lords which he taketh in like ill part as if hee were neglected or molested himselfe Matth. 25. verses 45. It ought to suffice yea to be ouer much in our iudgement that the Lord hath once drunke vinegre and euery way the most bitter potion of Gods wrath for our cause though we doe neuer make him nor any of his any vnkinde offer of it againe Thus much concerning this short speech I thirst for declaration of that duty which ought to be yeelded from the comfort of it NOw we are come to the next like short speech of our Sauiour which was his Question It is finished What duty ought to arise from the comfort of faith herein Answere It is most cleare and manifest from hence that we ought not in any wise to looke to any other sacrifices or satisfactions or merits either in the whole or in part for our redâ—mption and iustification in the sight of God but to this of our Sauiour alone neither that wee are to feare the popish dreame of any other purgatory then the blood of our Sauiour Christ to the washing away and remouing of all sinnes out of the sight of God Explication and proofe This is very cleare and manifest indeed For seeing we haue our warrant from our Sauiour himselfe that all was finished yea euen to the very point of death when he spake these words and that immediately after this he tooke his death which was the sealing vp of all therefore we may yea we ought iustly to be out of doubt that all doctrines of any further addition for satisfaction or merit before God are false and Antichristian And for thâ— same cause to be vtterly reiected of all true christians who cannot buâ— looke onely to Christ for their perfit redemption and saluation according to the expresse doctrine of the holy Scriptures THe duties which doe belong to that comfort of faith which ariseth from the consideration of the last words of our Sâ—uiour vpon the Crosse they are yet behinde Answer Which ought those duties to be Question We ought from the example of our Sauiour Christ who at his death commended his spirit intâ— the hand of his Father to esteeme alwaies of our soules as of a chiefe treasure and to be carefull ouer them aboue all earthly things Yea more then of our corruptible boâ—ies against the time of our death whensoeuer it shall come Secondly it is our dutie to make choise of God as of the onely worthy feoffie of trust as one wou d say to whose custody wee may safely commend them from day to day And thirdly it is likewise our bounden dutie comfortably to beleeue that if we shall faithfully commit our soules vnto him hee will for our Sauiours sake keepe them most charity and tenderly in his owne hands alwaies and at the end of our liues receiue them and reserue them in a blessed estate vntill the resurrection of our bodies and then also wilâ— ioyne them againe to our bodies like as our Sauiour returned to his bodie the third day and thenceforth will blesse vs with glorie and happinesse in them both for euermore Explication proofe Vnto these duties no doubt doe the wordes of our Sauiour Christ leade all true beleeuers according to that notable imitation of Stephen Act. 7.59 Lord Iesus receiue my Spirit And according to the practise of S. Paul 2. Tim. 1.12 saying I know whom I haue beleeued and I am perswaded that he is able to keepe that which I haue committed to him against that day Yea and hee beleeued likewise no doubt that God was as willing to doe it as he was able according to that in the 8. verse of the 4. chap. of the same Epistle in that he saith Henceforth is laide vp for me the crowne of righteousnes which the Lord the righteous Iudge will giue me at that day and not to mee onely but vnto all them also which loue his appearing The same thing therefore ought we to beleeue at this day which they did then according to the practise of our most blessed Sauiour And the rather because as we may perceiue both by the words of Stephen and also of the Apostle Paul that our Sauiour hath the ioint care of our soules together with the Father according to that he saith None shall take them out of my hand Iohn 10. verses 27.28 29 30. My sheepe heare my voice and I know them and they follow me And I giue vnto them eternall life and they shall neuer perish neither shall any plucke them out of my hand My Father who gaue them to me is greater then all and none is able to take them out of my Fathers hand I and my Father am one So that well saith M. Beza The hands of our Sauiour are not now held fastened to the Crosse after the manner as our painters doe paint him for then hee could not embrace vs but he hath them at full libertie euen from heauen to embrace the soules of those that dye in hâ—m the which hee cherisheth in his bosome vnto the time that they shall be restored to their bodies to the enioying of an euerlasting spirituall life and vntill that hee doe come in the cloudes of heauen to meete vs and that wee for our parts be taken vp into the aire to meete the Lord to enioy together with him that blessed estate which is prepared for vs for euer 1. Thes 4.14 Goe to therefore as saith that comfortable and faithfull Preacher Let vs be of good cheare and lay these things to heart euen these so great and notable comforts for our necessary reliefe specially against the last combate God as we knowe doth earnestly require trustie fidelitie in one man toward another euen concerning the least thinges that are committed to anie mans trust that they should be forth-comming and therfore inioineth a penaltie to be laide by the Magistrate vpon all such as shall be found to deale vntrustily as we reade Exod. chap. 22. verses 7.8 c. to the 13. How therefore can we thinke but that the Lord who requireth fidelitie in men as a principall point of his lawe as our Sauiour also declareth Matth. chap. 23. verse 23. will assuredly approue himselfe most faithfull aboue all men to euerie one that accounting him faithfull shall commit themselues to his trust Thus much of the comfortable duties of faith concerning the comfortable manner of our Sauiour Christes dying Question NOw what may our duty be in regard of the death it selfe which the same our Sauiour died Answer First of all as his death was in the manner of it farre differing from the death of all other so are we to know that the endes and fruites of his death are most singular aboue the death of any or all other creatures ExplicatioÌ„ proofe It is very true as the endes and fruites themselues rehearsed in the Comforts doe euidently declare So that as K. Dauid was not affected after a
it may be a further admonition vnto vs to walke so much the more carefully in those duties which the death it selfe doth challenge at our hands And so doth the Apostle Paul reason in the 6. cha to the Rom from the 12. verse to the end of the chapter Let not sinne reigne therefore in your mortall body that ye should obey it in the lusts thereof Neither giue yee your members as weapons of vnrighteousnes vnto sinne but giue yee your selues vnto God as they that are aliue from the dead and giue your members as weapons of righteousnes vnto God c. This general exhortation is raised from the due consideration of the death and buriall of our Sauiour Christ But let vs now consider more particularly what duties the comfort of the buriall may require of vs. Question Which are they Answer To speake more particularly the buriall of our Sauiour in consideration that he did not onely dye for our sinnes but also yeelded himselfe to be buried to the end as hath beene obserued in the Comforts he might shewe himâ—elfe more clearely to be the most mightie conquerour ouer death ouer the graue on our behalfe it teacheth vs first not to content our selues to leaue sinne for a certaine season as it were halfe dead and so laid forth by the walls but to labour still after the full and perfect destruction of it and to couer it so deepe and to lay so heauy a weight vpon it that it might neuer be able to recouer the former life and strength againe And that euen to this end that we might be stil more and more both willing and also able to walke before God in the duties of the first resurrection in comfortable hope to attaine to the second resurrection which shall be of our bodies at the last day as was further obserued likewise in the Comforts heretofore And secondly as a consequent hereof insomuch as our Sauiour did not refuse to submit himselfe to be in the state and condition of the dead for a time and euen bodily to be laid downe and detained in the graue wee learne that wee ought to be willing to yeelde our selues to the good wil pleasure of God in the same behalf nothing distrusting his goodnes toward our soules through any feare of death or the graue or of him that hath the power of death which is the Diuel or of hell it selfe whereof it hath a certaine resemblance both in nature and also in name ExplicatioÌ„ proofe So it is indeed through the guiltines and desert of sinne For all men destitute of the grace of God and voide of faith either doe or may iustly feare the graue as it were the suburbes of hell and an entrance to eternall destruction Yea the excellent seruants of God haue so feared it at such time as they could not find themselues so well prepared and fitted to dye in the Lord as they desired to be as we read in the 6. Psalme and in diuerse other places of the holy Scriptures vntill that by faith they had recouered themselues so as they could comfort themselues in certaine hope of their eternall saluation to say in some measure of good perswasion of heart O death where is thy sting O graue were is thy victorie Touching one and the same name attributed both to hell and the graue this being a representation of that by reason of the discomfort of it to all vnbeleeuers it hath bin plentifully declared in the explanation of the doctrine of our Sauiours descension to hell And that the duties rehearsed ought to be yeelded in respect of that comfort which the buriall of our Sauiour affordeth it is euident in the 6. chap of the Ep to the Rom aboue rehearsed and likewise in the 2. ch of the Ep to the Colossians where the same is mentioned againe to the same purpose as was also alledged in the Comforts Furthermore like as we desire that the Lord our God of his infinite mercie for our Sauiours sake euen because he dyed and was buried for vs would therefore burie our sinnes as it were in the graue of Christ that they might neuer come vp before him in remembrance against vs so is it our dutie to burie them our selues that is to leaue and suppresse them in such sort that they may neuer rise vp in practise or allowance with vs to prouoke the Lord against vs as in former times they haue done And yet further the due consideration of the godly boldnes of Ioseph Nicodemus yea and of the women also in shewing forth their loue and reuerence toward our Sauiour in the honorable buriall of his body being dead and that also in a time of danger it may iustly admonish vs and all Christians of our dutie in seeking by all lawfull waies and meanes to declare that reuerend regard which we haue of him For seeing these did so toward the dead body of our Sauiour much more ought we to giue honour vnto him being aliue and at the right hand of the maiestie of God ordained the souereigne Lord and Iudge of all the world And herevnto let vs incourage our selues from that good successe which God gaue to Ioseph in that he moued the heart of Pilate to graunt him his sure nothing doubting but if we doe with a single heart rightly seeke the glory of Christ our Lord in honouring his Person in furthering his Gospell in succouring his people our brethren by such authority and with such riches as we haue and by meanes of such good friends as any of vs can make God wil be with vs therein and blesse vs aboue that we can aske or thinke Let vs also animate and hearten our selues herevnto by beholding that confusion which the Lord cast vpon the chiefe Priests and Pharisies who made their contrary sute against our Sauiour Christ For although they preuailed with Pilate a man of no value carried hither and thither in the lightnes of his vnstaied conceite and affection so that they had full liberty granted them by him to put their malicious deuise in practise according to their owne hearts desire yet God from heauen laughed them to scorne and vtterly confounded them howsoeuer they would not see it neither will their gracelesse posterity see it to this day but doe abide still in the obstinacie of their wicked fore-fathers who most wretchedly renounced the Lord our Sauiour and Redeemer But thankes be to our God who hath giuen vs grace to see it Let vs therefore abide faithfull to our Sauiour in all good duty yea let vs encrease more and more therein nothing doubting of most happy and blessed successe in the end against all contrary indeuours of all the enemies of our Sauiour and his Gospell whether more secret and crafty vnderminers or more open and violent oppugners of the same whether by spirituall encounter of false prophesie by speech writing or by outward force of hostility warre Our Lord Iesus Christ whom no
to seek the liuing among the dead we see that forgetfulnes of holy doctrine neglect of due care to vnderstand it which is a forestalling of memory they are sins to be sorrowed for to be watched against c. Fourthly in that the Angel as also our Sauiour himselfe did command incourage these women to go with speed to the disciples the tender care of the Lord appeareth who would not haue vs continue long but speedily to breake off vnprofitable and causelesse sorrowes yea to comfort our selues according to all causes of comfort specially according to those of our eternall saluation which he is most carefull to make knowne vnto vs. Fiftly in that the holy Angel maketh speciall mention of Peter the same tender and mercifull care of the Lord toward sinners doth yet more liuely appeare because hee would haue Peter in special maÌ„ner comforted against his special discomfort euen against that most deepe sorrow which no doubt yet lay in his bosome for his grieuous fall Sixtly in that both the Angell and also our Sauiour himselfe biddeth the women tell his disciples that according as he had promised before his death so he would now go before theÌ„ into Galile and that there they should see him this sheweth that the Lord is like minded now as he was before euen to delight to shew himselfe to further his work rather in mean places among the poorer of his people where his Gospel is more willingly imbraced theÌ„ in places of greater reckoning in the world and among the richer sort of men where both hee and his Gospel it vsually most contemned and reiected as it was at this time especially in the Citie of Ierusalem Finally in that the women fall downe at the feet of our Sauiour worship him it is manifest that they did perfectly know and discerne him from all men in the world as we may say to be our Sauiour and no other but he Explication and proofe It is manifest indeed For otherwise they would not haue fallen down before him worshipped him and that with such a religious mind I doubt not as it is not lawful to yeeld to any creature but to him onâ—ly who being true man is also the very true eternall sonne of God This therfore among the rest may iustly be a certaine confirmation vnto vs euen vpon the certaine knowledge of these faithfull godly women that our Sauiour is vndoubtedly risen again And touching the other branches of your answer First of all it is likewise out of all question that they who with a dutiful affectiâ—n seek after the knowledge and faith of our Sa Ch are a thousand fold more blessed then the wicked aduersaries who any way set theÌ„selues against him as the gratious dealing of the Lord with theÌ„ euen here in this world doth shew in that he coÌ„forteth all such by his holy Spirit and giueth them inward peace of conscience But at the last daie hee will most perfectly declare it when all such shall see the Lord in his glory to their vnspeakable coÌ„fort the rest shal be so terrified that they would gladly that the huge mountaines rocks might fall vpon theÌ„ to hide them froÌ„ his presence Reuel 6.16.17 For seeing the glory of the resurrection of our Sauiour was so great by the ministery of one Angel how infinite shal the glory of his coÌ„ming to iudgment be when he shal shew himselfe in his perfect glory accompanied with the thousand thousands of his Angels Math. 2â— 31 Secondly according to the second branch of your answer our Sauiour pronounceth them blessed who beleeue though they see not Iohn 20.29 But of this more afterward Touching the third branch the admonitioÌ„ of the Apostle to the Heb. ch â— 1 â— 3.4 is worthily to be harkned vnto in that he saith Wherfore we ought diligently to giue heed to the things which we haue heard lest at any time we shoulâ— let theÌ„ slâ—p c. Certainly if our Sa Ch had not bin so gratious as to shew himself to renue the doctrine of his resurrectioÌ„ the knowledge of it was likely to haue perished through the forgetfulnes not only of these women but also of all the rest of the disciples In like manner our owne forgetfulnes is ready to indanger vs to loose the fruit of much holy doctrine froÌ„ time to time if we be not carefull to call to god for his grace to the succoring of our memories against the weaknes therof Answerable to the fourth branch is that gratious coÌ„mission of the Lord. Isai 40.1 c. Comfort ye Comfort ye my people will your God say Speake comfortably to Ierusalem and cry vnto her that her warfare is accomplished that her iniquity is pardoned c. Likewise the practise of the Apostle guided by the Spirit of God 2. Cor. 2.1 c. in that he laboureth to comfort the Corinthians against their former sorrow And again ch 7.3.4 c. 13. Read also Phil. 2.26.27.28 ch 4 4. To the fift branch agreeth the like gratious dealing of our Sauiour in shewing himselfe to Peter before he appeared to any of his men-disciples Luk 24.34 Likewise his often demanding of him whether he loued him or no Iohn 21.15.16.17 But of these more in their due places afterward The sixt branch is according to that answer which our Sauiour gaue to the messengers of Iohn Baptist Math. 11.5 The poore receiue the Gospel and ch 18.1 c. Our Sauiour hath care of his litle ones Hetherto of the second appearance of our Sauiour to the manifesting of his resurrection The proofe of his resurrection by his third appearance LEt vs come to the third Question Where is that recorded vnto vs Ans In the 24. ch of the Euangelist Luke verse â—4 The Lord is risen indeed say some of the eleuen as they were gathered together and hath appeared to Simon ExplicatioÌ„ This is vpon speciall occasion set downe by the Euangelist after the narration of the appearance of our Sauiour to the two Disciples that were going to Emmaus But that it was a thing performed by our Sauiour before that at the least before they came from Emmaus to IerusaleÌ„ the Euangelist himselfe doeth make it plaine For as he saith when these two Disciples came to report vnto the eleueÌ„ that they had seen our Sauiour at the same instant that they came in some of the eleueÌ„ were talking said that he had appeared to Simon It was as it is most like that appearance which the Apostle Paul writeth of 1. Cor. 15.5 He was seene of Cephas For Cephas as wee know as well as Simon were diuers names of one and the same Peter Of this appearance of our Sauiour to Peter there is little written and therefore we will briefly passe it ouer Onely let vs here call to minde againe that which was once mentioned before that the most mercifull disposition of our Sauiour is hereby declared in
Euangelist Iohn hath a most memorable appendix or appurtenance to this part of the Storie which we must in no wise omit Question What is that Answere It followeth thus verses 24 25. 24 But Thomas one of the twelue called Didymus was not with them when Iesus came 25. The other disciples therefore said vnto him We haue seene the Lord but he saide vnto them Except I see in his hands the print of the nailes and put my finger into the print of the nailes and put my hand into his side I will not beleeue it ExplicatioÌ„ Thus then we haue before vs the whole historie of this fift appearance together with this most memorable appurtenance as was said Let vs therefore accordingly consider as orderly as we can of all things First of the historie of the appearance from the report of the other three Euangelists and then of the appurtenance vnto it from the testâ—monie of S. Iohn alone In the historie of the appearance we haue to obserue many things First the time wheÌ„ Secondly the place where Thirdly the persons to whoÌ„ Fourthly the manner how it was that our Sauiour came and appeared Fiftly how he behaued himselfe both in word deed the whole time of his continuance with those to whom he appeared And last of all what effects both the miraculous manner of the appearance it selfe and also the speeches and actions of our Sauiour Christ had in the senses and hearts of the same persons to whom he thus shewed and manifested himselfe In this order therefore let vs consider of this fift appearance The first foure of these things being the circumstances of this appearance they are couched together in the first verse of the text of Saint Luke and in the first verse of the text of the Euangelist Iohn yea and beside these the first speech also of our Sauiour is contained in the same first verse of either of these two Euangelists But that wee may particularly consider of them and that as briefly as wee may touching these circumstances Question What are we first of all to obserue concerning the time Answer Heerein the exceeding tender mercie and compassion of our Lord and Sauiour is to be blessed and praised for euer in that notwithstanding the manifold infirmities and sinnes of those to whom hee at this time shewed himselfe had deserued that hee should haue vtterly call them off Yet he doth without delay make himselfe knowne vnto them to the end be might succour them against their vnbeliefe and thereby also comfort them against that causelesse sorrow and confusion which they had giuen place vnto ExplicatioÌ„ It is true Wonderfull in deede was the tender mercie of our Sauiour heerein and hee himselfe most worthie to be blessed and praised for euer for the same For hee was not onely mercifull to those to whom hee then appeared but also by them and in them to his whole Church to the end of the world as wee shall haue further occasion to consider when wee come to that their office wherâ—vnto hee did by this his holy compassion and tender care sit and prepare them The manifold infirmitie yea the great sinne of these persons is euident by that which hath beene declared alreadie in that they did so soone forget the doctrine of our Sauiour concerning his death and resurrection so often times taught them before his sufferings in that they refused also to harken to the meanes whereby it pleased him to bring it to their remembrance againe yea to certifie them that the same was nowe verily fulfilled which hee had so often tolde them of before and that also by many testimonies of very credible persons by whom hee had made the same known vnto them Thus I say their infirmitie yea their sinne is many wayes euident alreadie as was saide and it will further appeare by and by Wherefore the greater the sinne was the greater was the mercie and clemencie of our Sauiour toward them And the rather because as was saide hee did make no longer delay but shewed himselfe vnto them euen the night after the same day on the which hee rose againe so that though they were forgetfull yea and wayward in their forgetfulnes yet the Lord would not forget his promise which hee had made vnto them Iohn chap. 16. verse 16. saying Yet a little while and ye shall not see me and againe a little while and ye shall see mee for I goe to my Father c. And verse 20. c. Verily verily I say vnto you that ye shall weepe c. but your sorrow shall be turned to ioy c. I will see you againe and your hearts shall reioyce and your ioy shall no man take from you The which promise wee shall see to be in part performed by this appearance and afterward more fully Luke 24. verses 52.53 And thus also we haue a notable president that as the Apostle Paule hath set downe the axiome our Lord will not suffer any of his â—o be tempted otherwise then that hee will giue the issue with the tentation 1. Cor. 10.13 Thus much therefore concerning the time The place is next to be considered Question What is to be obserued in that respect Answer The place was answerable to the time that is to say as secret as might be in respect of those to whom our Sauiour appeared The reason whereof the Euangelist Iohn rendereth in that he saith that it was at such time of the euening as dores were wont to be shut in and in such a place as they thought most safe for feare of the Iewes Thus much in deâ—de doth the Euangelist Iohn giue vs more particularly to vnderstand Explication then did the Euangelist Luke And heerein the wisedome and circumspection of those that were assembled is not to be misliked considering the malice of the aduersaries of the truth who cannot abide that anie of those that dissent from them should come together for their mutuall instruction and comfort The wicked deale wisely in their generation as our Sauiour else-where speaketh And therefore it behoueth the children of God hauing to doe with them to deale as circumspectly as they may to preuent and defeate their malice so farre as may stand with godly simplicitie and that they may be free from the betraying of the truth and true profession of the name of God Bâ—t heerewithall let vs learne by this occasion how great a mercie of our good God it is when the Church may meete publikely to worship God without feare of any euill which their malitious aduersaries can procure or worke against them And heerein let vs for our parts remember in speciall manneâ— tâ— blesse and praise the name of God not onely for this libertie but so much the rather because he hath of his infinite mercie continued it so manie yeares vnto vs. Neither let vs forget to craue mercie and forgiuenes in most humble and heartie manner for that we haue neither glorified God nor
be brought before a Magistrate who would seeme not to be perswaded that he is a Magistrate or to haue any power to examine him For in this case by what better way might the Magistrate suppresse this fancie of such a one then by telling him that he should well finde that hee had authoritie to examine him for if hee should not quite himselfe the better hee would forthwith send him to the Iayle This latter being the greater would confirme the former Thus in effect doth our Sauiour in excellent wisedome though in a diuers respect as was said before Now therefore leauing the second particular let vs come to the third that we may see further how our Sauiour proceeded not onely to suppresse the vnbeliefe of the eleuen but also to raise vp their hearts to an vndoubted assurance of his resurrection Question Which is this third particular Answer And when he had said that he breathed saith the Euangelist and saide vnto them Receiue the holy Ghost Iohn chap 20. ver 22. Explication In this particular our Sauiour dealeth not onely by word but also by a certaine action Question What is the reason of this Answer He doth by the outwâ—rd and visible signe familiarly expresse that spirituall and inuisible grace which hee minded most graciously and bounteously to bestow vpon the eleuen his most choise Disciples ExplicatioÌ„ proofe That our Sauiour doth so the wordes which he vseth together with the signe doth plainely declare in that so soone as he hath breathed vpon his Disciples he saith Receiue the holy Ghost Now the outward breathing vpon the Disciples beareth the most liuely and proportionable resemblance that might be to represent their inward inspiration with the gifts and graces of the holy Ghost shortly to followe more aboundantly yea and no doubt presently with some measure of increase aboue that which they had before Our Sauiour Christ therefore minding by the Apostolicall ministerie and Preaching of those his Disciples to worke a new worke in the world yea to make as it were a new spirituall creation of the Image of God as touching the puritie of the qualities thereof decayed yea rather extinguished in man he taketh the like course which God tooke at the beginning in making man a liuing soule by breathing into his face the breath of life insomuch as he was but a dead lumpe of earth before Neither doth our Sauiour take this course in vaine seeing wee are al both Iewe and Gentil euer since the fall of man as dead touching all true wisedome and spirituall life of godlâ—nâ—s vntill wee are reuiued and quickened by the sanctifying grace of the Gospel and that through the inspiration of the holy Ghost as Adam was void of all natural life and sence till God breathed the spirit of life into his dead and insensible corps Wherevpon well saith Elihu in the booke of Iob chap 32.8 Surely there is a spirit in man but the inspiration of the Almightie giueth vnderstanding And our Sauiour himselfe also Iohn 3. verse 3.5 Except a man be borne againe of the spirit he can neither see nor enter into the kingdome of God In which respect also the holy Scriptures the instrument of this new birth which are spirituall are saide to be giuen by diuine inspiration 2. Tim 3.16 and 2. Pet 1.21 Herein therefore as in the whole course which our Sauiour taketh in all that followeth in his speech to his Disciples at this time his diuine power and Godhead is very cleare For none but God can giue the holy ghost None but God can forgiue sinnes None but God can giue so great power to the Disciples in their ministerie as to bind and loose sinnes which yet our Sauiour giueth vnto them This therefore is a point specially to be obserued of vs touching this appearance Moreouer wee may from hence see what the common nature of all sacraments to wit by an outward signe to present yea to giue assurance of some inward spiritual grace not by changing or mixing of the signe with the thing signified but by vertue of the faithful promise couenant of God For the natural breath of our Saui was not chaÌ„ged into the holy Ghost but was onely a liuely seale assurance of the gifts of the holy Ghost to be giuen vnto them Neuertheles though the breathing of our Sauiour at this time was to his Disciples a sacramental signe yet it was so appropriated vnto their ApostoliÌ„cal vocation ordination also so personally agreeing onely to our Sa Ch in that he is God that no creature may without intollerable presumption once attempt to take vpon him to breath vpon any so to vtter these words at the ordinarie ordination of any minister as our Sauiour did at this extraordinariâ— ordination of his Apostles For there is no coÌ„mandement giuen hereof that any creature should doe this as the commandement is giuen for Baptisme Goe into all the world Baptise and for the Lords supper doe this c. For it cannot to speak properly agree to any creature to giue the holy ghost How then like as God did once breath the breath of the naturall life into the face of Adam whence as from a fountaine it is deriued vnto all his posteritie through the naturall generation as the instrumentall cause thereof so our Sauiour Christ hauing once said to his Apostles the spirituall Fathers of all Churches as the instruments of Christs spirit Receiue the holy Ghost he gaue it to them not onely for themselues but also that by their ministery in preaching writing his spirit might be succeâ— liuely giuen to the end of the world in a spirituall manner as it were from hand to hand The sacrament therefore of this order was onely proper to the holy Apostles and is not againe to be reiterated to any But in stead of this extraordinary breathing of our Sauiour and these commanding words of his diuine power the imposition of hands whereof we read in the holy Scriptures together with the prayers of the Church is the ordinary ceremony lawful to be vsed in the ordinary setting a part of all ministers of the word to their office and ministery after that vpon due examination and tryal they be found fit to minister It cannot be denied but that God dealeth extraordinarily to this day in extraordinary confused degenerate times as he himself thinketh good raising sending whom he will and in this or that manner as pleaseth him But man hath no authority to doe so This onely belongeth as a souereigne prerogatiue to our Lord Iesus Christ It is true also that many times the Churches of God are so hindred that they cannot take the ordinary course which they ought and gladly would Neuertheles it is the duty of those that be faithful to aime stil at the ordinary waies of God to hold theÌ„selues vnto theÌ„ as much as possibly they may Thus much more generally concerning the words of our Sauiour
of leaue and not conteining an absolute commandement because wee doe not reade that Thomas did so much as our Sauiour offered and was â—eady to permit him Neither doth our Sauiour afterward speake of Thomas his touching his hand or his side but onely saith thus Thomas because thou hast seene me thou beleeuest It may be therefore our Sauiour gaue Thomas the grace to be ashamed of himselfe presently vpon the offer and sight of the print of the nailes like as the childe wained from the breast seemeth some long time after to be fond of the mothers bosome and yet when she sheweth it the dugge is ashamed to sucke This I say it may be that Thomas hauing the grace giuen him to consider the diuine manner of our Sauiour his comming among them and his diuine knowledge of his words spoken when our Sauiour as hee knew well was bodily absent was ashamed of himselfe and saw his former errour and rash wayward and fond childishnesse euen by the gentle and gratious rebuke of our Sauiour saying he thou not faithlesse but faithfull And therefore would proceede no further but crieth out as one both professing himselfe ouercome to beleeue as also crauing forgiuenesse and pardon of his former vnbeliefe saying Oh my Lord and my God As though he should haue said what needeth any further proofe I doe acknowledge thee to be my Lord and my God euen thee whom I see and know to be very true man before me But howsoeuer it was whether Thomas did proceede to feele eyther hand or side or neither of them this may certainely well be concluded that he in the vttering of these wordes enlightened with a singular grace to make a most liuely profession of the true christian faith concerning both the Person and also the office of our Sauiour with a particular application of the fruites and benefites of either of them to himselfe in that he beleeueth in him as being his Lord and his God wherein resteth the nature and very esse or being of the true iustifying faith And it is certaine also that whether Thomas proceeded to put his finger into hand or side or no yet it could not be that any touching or handling could haue had this operation had not our Sauiour touched him most effectually with the finger of his most holy Spirit as we haue touched once before All was therefore of the wonderfull grace and mercy of our Sauiour towards this most poore and fraile incredulous and vnbeleeuing Thomas And thus the third fourth and fift branch of the mercy of our Sauiour toward him are lincked together in one to wit the permission rebuke and correction of that grosse errour wherein Thomas had slept securely a whole weeke before Neuerthelesse touching the rebuke let vs more particularly and very carefully obserue that our Sauiour bidding Thomas not to be faithlesse noteth therein the wofull estate of a faithlesse man and in saying but be thou faithfull he sheweth wherein the happinesse of a man consisteth Yea let vs well note that our Sauiour in speaking these words did both cure and remoue the euill and also gaue coÌ„ferred the coÌ„trary grace as it is euideÌ„t by the fourth fifth branch And now finally in the sixth place as it was a singular mercy of our Sauiour to Thomaes to passe by his grosse sinne so gently and patiently as he did he looking onely to the cherishing of that grace which now he had vouchsafed vppoÌ„ him in that he saith Thomas because thou hast seen me thou beleeuest as though he should say thou hast receiued a great mercy in that thy great sin being couered thou hast the gift of faith bestowed vpoÌ„ thee infinitly of more worth then all thy bodily seeing or feeling could haue brought vnto thee as this I say was a great blessing to Thomas as our Sauiour giueth to vnderstand so hee doeth therwithal plainly affirme that it is yet a more blessed thing a more excelleÌ„t obedience of faith for any to beleeue from the bare naked testimony of the word which is the most kindly instrument of faith though they haue not to that end the bodily sight of Christ nor the print of the nailes and speare in his flesh to looke vpon For this knowledge of our Sauiour Christ from the word is the most excellent and pure knowledge as the Apostle Paul giueth to vnderstand 2. Cor. 5.16 And accordingly that faith which resteth it self sheerly vpon the word rightly vnderstood is the faith which is much more pretious then the gold tried in the fire 1. Pet. 1.6 7 8 9. This most pretious faith no doubt but Thomas had and so the rest of the Apostles Yet because it had as it were a more carnall beginning therefore in that respect our Sauiour humbleth theÌ„ all by shewing them the imperfections of their weak feeble faith as it were from the cradle and first swadling bands thereof So then it may iustly be a notable incouragement to vs whosoeuer of vs doe truly beleeue concerning that great blessing which God hath vouchsafed vs in giuing vs this grace to beleeue in our Sauiour Christ at this day though we neuer saw him bodily seeing it is no whit inferiour to their blessing who did so behold him if happily we shall be found truly thankfull dutifull to the Lord God our Sauiour as we ought to be For not only were they blessed Math. 13.16.17 but wee also are blessed as this saying of our Sauiour to Thomas sheweth Yea a thousand fold more blessed are they that neuer saw yet beleeue then they that saw euery day and yet had not the grace to beleeue according to that excellent admonition of our Sauiour Luk 13.24 c. Striue to enter in at the straight gate c. For otherwise as our Sauiour saith there it shall be in vayne for any to alledge and say We haue eaten and drunke in thy presence and thou hast taught in our streetes c. Thus our Sauiour Christ diuideth his blessing in that he professeth himselfe to be not onely a blessing to his Church while hee was bodily present vpon the earth but much rather after his ascension into heauen though he be bodily absent insomuch as from that time hee was and still is more abundantly present by his holy Spirit and the manifold graces thereof According as he had told his disciples before Ioh. cha 16.7 I tell you the truth it is expedient for ye that I goe away for if I goe not away the Comforter will not come vnto you c. These things thus considered and namely that our Sauiour pronounceth those blessed whosoeuer beleeue in him according to all that is written of him in the holy Scriptures though they neuer had the bodily sight either of him or of the print of the nailes and speare in his flesh yea though they neuer saw him either before his resurrection or since It is cleare that they which would extend these words of beleeuing
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
them c. and ye shall be my people and I will be your God In all which promises of the Gospel wee through our Sauiour Christ haue our part with them and this our baptisme is a seale of it to vs as well as to the beleeuing remnant of them according to that which we reade Acts 2.38 39. compared with chap. 10.47 48. Can any man forbid water that these should not be baptized who haue receiued the holy Ghost as well as we So he that is the Apostlâ— Peter commanded them to be baptized in the name of the Lord. Likewise Ephes 2.11 12 c. to the end of the chapter In which place also wee are worthily admonished to consider the greatnes of the most gratious benefite of our admittance into the couenant of God who were strangers from it before c to the end we might prouoke our dull hearts according to our bounden duty to gâ—orifie the name of the Lord our God with all possible glory praise which we may yeelde vnto him for the same For verily the benefit ought iustly to be as great in our account as it was strange vnto the Iewes yea vnto Peter at the first that it should be so vntill that he was admonished by a speciall vision with this instruction expresly added on the behalfe of vs the Gentiles The things which God hath purified pollute thou not that is see thou doe not account them to be vncleane and vnlawfull to haue a holy communion and fellowship with yee Act. 1â— verses 11 c. 15 c. In which respect also the mysterie of godlines is highly celebrated in that among other things our Sauiour Christ is preached to the Gentiles and beleeued on in the world And all this is according to the holy prophesie of Isaiah chap. 11.10 as it is alledged by the holy Apostle Rom. 15.12 He shall reigne ouer the Gentiles and in him shall the Gentiles trust And againe according to that Isai 42.1 2 3 4. and Matth. 12.21 Now therefore seeing the Lord our God of his infinite mercy doth according to this blessed ordinance of our Sauiour and for his sake assure vs that he receiueth vs into his most gratious couenant euen to the remitting of our sinnes c. Heb. 10.16 17 18 19. as hath been declared from the former part of the answer is it not cleare of it selfe according to the latter part of the answer that we ought most willingly thankfully and dutifully to dedicate and vow our selues wholly to the Lord and to his holy worship and seruice yea with a minde neuer to depart from him I doubt not but the heart and conscience of euery one that hath grace to discerne any thing at all cannot but from the consideration of this so inestimable a mercy of God say Amen acknowledging with all his heart that it is his most bounden duty so to doe We for our parts cannot but say as wee haue learned from the Prophet Micah chap. 4. verse 5. that insomuch as all people will walke euerie one in the name of his God yea though they be false gods much rather will we walke in the name of the Lord our God for euer and euer insomuch as the Lord our God into whose name we are baptized is the onely true God euen God the Father the Sonne and the holy Ghost three Persons one onely God as the holy Scriptures doe plainely teach and confirme vnto vs. The which obedience that we may with the better coÌ„science yeeld let vs wel consider what this meaneth to be baptized into the name of the Father and of the Sonne Question and of the holy Ghost Say therefore What is the meaning thereof Answer To be baptized into the name of the Father is to haue assurance giuen to euerie true beleeuer which is baptized that God the Father is through our Lord Iesus Christ his Sonne become his Father and that for the same cause he standeth bound to performe the dutie of an obedient childe vnto him To be baptized into the name of the Sonne is to haue assurance giuen that the same so baptized is for his part one of those whom our Lord Iesus Christ the Sonne of the Father hath redeemed and reconciled to the same his Father through his blood and therefore standeth bound to obey him as the Lord his redeemer To be baptized into the name of the holy Ghost is to haue assurance giuen that euerie true beleeuer so baptized is sealed vp and sanctified by the holy Ghost against the day of his full redemption to haue his portion of perfit glorie in the kingdome of heauen and therefore that hee standeth bound to obey him as the Lord his sanctifier Thus indeede doth the whole Trinitie of Persons in the vnitie of the eternall Godhead Explication proofe consent in the blessed worke of our redemption and saluation And the verie phrase of speech to be baptized into the name of the Father and of the Sonne and of the holy Ghost doth note the giuing of such a holy assurance as you speake of yea such an assurance as challengeth that singular dutie which hath also beene spoken of as may be obserued by that one instance in stead of all which is written concerning baptizing into the name of our Sauiour Christ in that he is the second Person in the glorious Trinitie For the Apostle Paul minding to beate downe all emulation and depending vpon men and to direct christians to looke vnto our Sauiour Christ who hath accepted them to be his and to whom they haue addicted themselues he reasoneth from this Sacrament of Baptisme to that end For whereas many among the Corinthians were diuided in their mindes in that one saide I am Paules and another I am Apollos and I am of Cephas and I am Christs he opposeth them thus Is Christ diuided was Paul crucified for ye either were ye Baptized into the name of Paul c. As though he should haue said yee ought all euery one of yee to be his onely into whose name ye haue beene baptized that is ye ought to depend vpon him to giue him the whole glorie c. 1. Cor. 1.12.13 and Gal. 3.27.28 For all ye that are baptized into Christ haue put on Christ there is neither Iew nor Grecian c. For yee are all one in Christ Iesus And likewise to stirre vp the care of godlinesse and holinesse of life he saith Rom. 6.3.4 Know yee not that all wee which haue beene baptized into Iesus Christ haue beene baptized into his death Wee are buried then with him by baptisme in his death that like as Christ was raised vp from the dead to the glory of the Father so wee also should walke in newnesse of life That which is saide concerning the second Person in that he is God yea both God and man in the Person of the mediator betwixt God and man is proportionably to be vnderstood concerning the rest That is seeing we are baptized into
childe Exod. 4.24 For baptisme is to vs Christians the same in proportion which circumcision was to the people of Israell And furthermore as it is a comfortable helpe for the strengthening of the faith of those that hauing truly desired it doe enioy it so no doubt the want of it through the negligence of any beleeuer cannot but minister a very great temptation to the weakening and disturbing of the peace of his faith so long as hee should want it euen so often as he should thinke of these words of our Sauiour Hee that shall beleeue and be baptized so neerely ioyning baptisme with faith as he doth though not as the cause of saluation yet as a testimonie and pledge of it to euerie true beleeuer And thus as Maister Caluine well concludeth this point Baptisme is necessarie though not simply yet for obedience sake Non simpliciter necessarium dicimus sed tantum obedientiae nostrae respectu And againe Non tanquam dimidia salutis causa sed vt testimonium Not as the halfe cause of saluation but as a testimony or pledge of it But from the former part of your answer there seemeth a great doubt to arise For seeing our Sauiour determining who shal be baptized saith they are such as are first to be taught and then also are to beleeue and so to be baptized how commeth it to passe that wee our â—elues haue beene baptized while we were Infants and that we doe baptize our children likewise while they are yet very new borne babes and so cannot be such as haue beene taught or be capable of any instruction and therefore much lesse doe actually beleeue Question What warrant can we haue for this Answer Though it was necessarie that at the first publishing of the Gospell to such people as were altogether heathenish that is prophane and vnbeleeuing they should be brought to knowledge and so to the faith of the mysterie of godlines because otherwise the Sacrament thereof must needes haue beene prophaned and of no vse and profit vnto them Yet so soone as any beleeued the Lord did not onely receiue themselues into his holy couenant of grace and mercy through Iesus Christ But also their children And therevpon haue they euen from the Apostles times to this day beene admitted to be partakers of the signe and seale of the couenant Explication and proofe This in deede hath beene the perpetuall vse of the Church of Christ euen from the primitiue imbracing of the Gospell amongst the Gentiles And the same also hath beene done vpon very good ground insomuch as the parents being sanctified to God their children also are accepted of God as holy vnto him as the Apostle Paule teacheth 1. Cor. 7.17 Neither may it be thought that the couenant of God entred with the Gentiles in the daies of the Gospell is lesse fauourable and gratious then was his couenant with the Israelites in the time of the law and before And therfore seeing when the Lord tooke Abraham into his couenant he did take in his children and whole posterity also with him and for a comfortable testimonie and proofe thereof commanded that the signe of his couenant should be imprinted in their flesh as wee reade Genes 17.7.8.9 c. Wee likewise perswade our selues from the same ground that God admitting at the first beleeuing parents into his most gratious couenant doth therewithall also admit their children into the same and that they may and ought now in the time of the Gospell be as lawfully baptized as euer the children of the Iewes were to be circumcised in the time of the law But therewithall this must be as firmely acknowledged that all Christian parents stand as strictly bound so soone as God giueth aptnes of vnderstanding to teach them the mysterie of their Christian baptisme to wit into whose name they haue beene baptized and to what end that they may know the greâ—tnes of Gods mercy towards them in this behalfe euen more and more from time to time and the straight bond of their duty and obedience to God the Father the Sonne and the holy Ghost insomuch as the Father of his free grace and mercy hath adopted them in his Sonne our Lord Iesus Christ to be his children in whom also he hath reconciled them to himselfe washing away their sinnes through his bloud and sanctifying them vnto himselfe by his spirit euen by the holy Ghost These things I say doe all Christian parents first who bring their children to baptisme and also all Ministâ—rs of the Gospell who doe baptize them and all other who are any way specially interessed in the holy action stand as strictly bound to teach and to bring them vp or procure as much as lieth in them that they may be brought vp in the holy nurture and information of the Lord as they are bound vnder paine of damnation to know beleeue and practise the same good duties themselues Lest their children through their default for want of knowledge or hauing knowledge doe for want of conscience fall away from the couenant of their baptisme to prophanenes and vngodlines and so bring vpon themselues a double condemnation The one because they are sinfull by nature the other because they refuse that mercie which is offered vnto them by the free grace and fauour of God And the rather doe we stand thus strictly bound to teach our children the holy mysterie of baptisme into the name of the Father and of the Sonne and of the holy Ghost that is into the name of one onely true GOD three distinct persons because wee cannot otherwise rightly knowe God nor how to beleeue in him nor what the fruite and efficacie of our baptisme is nor any thing at all what true Christianitie doth meane But what if our children doe die before they come to yeeres of discretion or it may be before they come to be baptized at all Question What is to be said in this case Answer God of his infinite mercie knoweth as well how to take them into his heauenly Kingdome as to admit them into his gratious couenant here vpon earth euen as seemeth best to his godly wisedome ExplicatioÌ„ It is very true And therein are wee to rest and to quiet and comfort our selues as they that haue learned to sowe in hope Yea further wee are to leaue secret thinges to the Lord and to account thinges reuealed a sufficient contentment to vs and our children in all things whatsoeuer may concerne our selues or them And thus much shall for the present time suffice concerning the more generall and common effects of the ministerie of the Gospell and also touching this point of the baptisme of children as an appurtenance thereunto This onely added that no infant of any Infidell Iewe or Turke may lawfully be baptized at this day no more then in the Apostles time vntill the paâ—ents one of them at the least haue imbraced the faith and doe make a holy profession of it and accordingly desire baptisme
our Sauiour appeared thus to the Apostle Iames alone to the speciall animating and incouraging of him therâ—vnto ANd thus for want of any further record of this tenth appearance of our Sauiour we vse the more speed in comming to the eleuenth The proofe of his resurrection by his eleuenth appearance which is the last of those wherein he shewed himselfe vpon the earth for any record that we finde in the word Quest Where therefore is this last appearance recorded vnto vs Ans It seemeth to be that which the Apostle Paul telleth vs of immediately after the former in that he saith our Sauiour was seene of all the Apostles together But the Euangelist Luke doth most certainely report it vnto vs more briefly indeed in the 50. verse of the last chap of the Gospell which he wrot but more at large in the first chap of the Act of the Apostles verse 4.5.6.7.8 It is true Let vs therefore heare his wordes Question Which are they Answer Ch. 24.50 In the Gospell they are these Afterward hee â—ed them out into Bethania and lifted vp his handes and blessed them Question And what are they in the Acts of the Apostles Answer Ch 1.4 When he had gathered them together saith the holy Euangelist he commanded them not to depart from Ierusalem but to waite for the promise of the Father which saith he ye haue heard of me 5. For Iohn indeede Baptised with water but yee shall bee baptised with the holy Ghost within these fewe dayes 6. When they therefore were come together they asked of him saying Lord wilt thou at this time restâ—re the Kingdome to Israel 7. And he said vnto them it is not for you to knowe the times or the seasons which the Father hath put in his owne power 8. But yee shall receiue power of the holy Ghost when he shall comâ— on you and yee shalâ— be witnesses vnto me both in Ierusalem and in Iudea and in Samaria and vnto the vttermost part of the earth Explication Here indeede wee haue the full narration of this last appearance wherein many things are worthily to be considered of vs. But which are they Question And in what order may we doe it Answer First we are to consiâ—er the time when Secondly the place where Thirdly the perâ—â—ns to whom our Sauiour appeared Fourthly the speeches which he vsed to his Disciples Finally that holy farewell if we may so call it or rather his diuine blessing which hee gaue to his Apostles at his departure from them into heauen Explication These points indeede are worthy to be very diligently and with all holy reuerence to be considered and weighed of vs and that also in the same order as you haue rehearsed them First therefore concerning the time of this last appearance of our Sauiour When was it Question Answer It was at the end of fourtie dayes after his resurrection and immediately before his ascension vp into heauen Explication It was so indeede as the Euangelist Luke testifieth in the first chap of the Acts verse â— immediately before the words alledged by you wherein he saith expresly that before this time our Sauiour had presented himselfe aliue after that he had suffered by many infallible tokens hee being seene of them by the space of fourtie dayes and speaking of the things which appertaine or were to be spoken of the kingdome of God In which wordes euen the continuance of our Sauiour so long a space of time vpon the earth besides his often appearances in the same it ought to auaile much to the establishing of our hearâ—s in the faith of his resurrection For as our Sauiour shewed himselfe foure or fiue times the first day that he arose so he might in the next day haue shewed himselfe sixe times more if so it had pleased him and then haue presently departed But hee would not doe so for that tender regard which hee had of our infirmitie but staied by the space of fourtie dayes that therein taking his most fit opportunities to manifest himâ—elfe he might leaue no cause of doubt or scruple about this so waightie and necessarie an Article of our Beliefe And wheras the Euangelist affirmeth further that in the space of so many dayes he spake and gaue commandement to the Apostles whom hee had chosen in matters concerning the kingdome of God it may iustly be an vndoubted ground and warrant vnto vs considering the faithfulnes of the holy Apostles that all the doctrine that they taught and the externall order for the gouernment of the Christian churches which they practised and namely the change of the Iewes Sabbath to the day of the resurrection of our Sauiour was according to his diuine direction and commandement Thus much concerning the time The place of the appearance of our Sauiour is next Question Where was it Answer Where our Sauiour began to shewe himselfe at this time it is not mentioned but that from the place where hee did at this time first appeare hee led them into Bethania and from thence to the mount of Oliues the Euangelist Luke doth plainely declare ExplicatioÌ„ proofe It is true For in the holy Gospell he telleth vs that hee led them out into Bethania And in the 12 verse of the first cha of the Acts of the holy Apostles he saith further that after the ascension of our Sauiour they returned to Ierusalem from the mount is which called the mount of Oliues it being as he noteth but a Sabbath dayes iorney from Ierusalem The Bethania which the Euangelist nameth was the towne of Lazarus and of Marie and Martha whom our Sauiour loued as we read Iohn 11 1.5 and of Simon the Leper who entertained our Sauiour in that supper wherein Marie powred the costly ointment vpon him cha 12 1 2 3. and Mat 26.6 7. To the which towne our Sauiour resorted diuers times for that loue no doubt which he did beare to these his louing and dutifull Disciples though not alwaies to feast or eate with them Mark 11 1 11 12. The mount of Oliues was the place whether our Sauiour did often resort likewise But for priuate meditation and prayer Luk 21 â—7 and chap 22 36 And it was the place wherein hee suffered one part of his most dolefull affliâ—tion as appeareth in the same chap. Neuertheles after that our Sauiour had finished all things and was now to ascend vp into heauen that mount which had beene the place of his most low abasement and humiliation it was the place from whence he ascended to his most high exaltation Whence elegantly saith a learned godly minister of our Lord Iesus Christ alluding to the name of Bethania W. Per. which according to the Hebrewe writing Beth-gnaijah or the Sirian Beth-gnaniah signifieth the place of pouertie or affliction that if we beare our afflictions as we ought to doe either in our beds of sicknesses or in the prisons of persecutions or at the stakes or gibbets of execution for
the testimonie of the truth of Christ such places though they be as Bethanies vnto vs for a time yet God will make them to be at the last places of passage vnto vs into heauen as this Bethania and the Mount of Oliues were to our Sauiour But leauing this let vs come to the third point that is to the persons vnto whom our Sauiour appeared this last time Question Who were they Anâ—weâ— They were the whole number of the eleuen his chosen Apostles Explication This is euident both in the end of the Gospell and also in the beginning of the Acts written by S. Luke and 1 Cor. 15 7. And it was to speciall purpose no doubt seeing our Sauiour at this time intended to make the same persons the speciall witnesses of his ascension whom he had already chosen to be the principall witnesses of his resurrection And also because he had yet some things to speake vnto them before he would leaue them To these speeches therefore let vs now come Quest Which were they Ans They were first a commandement Secondly a promise Thirdly a reproofe with a renewing of the former commaundement and promise Fourthly a blessing Explication These so many speeches of our Sauiour and his leading of them from one place to another as first to Bethania which was about 15. furlongs distant from Ierusalem as we read Iohn chap 11.18 and then vp to the mount of Oliues if so we may vnderstand that the ascension of our Sauiour was from the top of the mountaine this mountaine being but 7. furlongs from Ierusalem as the Sirian text is all sheweth that our Sauiour continued with his Apostles a good space of time But let vs come to the particular speeches And first concerning the commandement Question What was that Answer It was the same which our Sauiour had giuen them before namely that after his ascension they should keepe together at Ierusalem vntill he should powre on them the extraordinary gifts of the holy Ghost ExplicatioÌ„ This commandement being as you answere no other but that which our Sauiour had giuen his Apostles afore according as wee haue seene in the fift appearance it is here repeated againe because of the waightie and great importance of the commandement it selfe And also to helpe against the forgetfulnesse of the Apostles insomuch as they as well as we and all other were naturally easily forgetfull of the greatest and most waightie matters of the kingdome of God Thus much briefly touching the commandement now because wee haue considered of it more fully before We come to the promise Question What was that Answer The same likewise which our Sauiour had made vnto them before as hee himselfe putteth them in remembrance to wit that he would surely furnish them with all excellent gifts of the holy Ghost meete for the performance of their Apostleship Explication As the repetition of the commandement was to helpe against the forgetfulnesse of the Apostles so this repetition of the promise was to confirme and strengthen their faith in the assured expectation of the fulfilling of it in the time and season thereof And for their further comfort he telleth them that it should bee shortly accomplished euen within a fewe dayes that is as the euent declared within tenne dayes after this his promise renewed vnto them For the ascension of our Sauiour Christ following vppon the same day immediately after that our Sauiour had ended all his speeches to his Apostles which was vpon holy Thursday as wee call it the extraordinary gifts of the holy Ghost were bestowed vpon the Apostles the Lords day seuen nights after Yea and for their further incouragement to yeelde their obedience in waiting for the performance of this promise our Sauiour doth set forth the excellencie of the blessing which he minded to bestowe vpon them by an vnequall comparison of the outward Baptisme of Iohn with water and those inward gifts of the spirit which they should receiue the which he calleth metaphorically a baptizing with the holy ghost Not that our Sauiour minded to debase the baptisme or ministery of Iohn the Baptist the which surely was accompanied with great grace and so acknowledged and commended by our Sauiour himselfe for it was accompanied with faith and repentance in those whom he Baptised neither yet doth he vse this comparison as though his Apostles had receiued no measure of any gifts of the holy Ghost already for the contrarie hath beene heretofore declared but onely by way of amplification to illustrate the incomparable excellencie of those gifts which should be giuen to them according to the most gracious gratious promise of the Father for the conuersion of all the Nations of the world And this shall for the present suffice concerning the promise of our Sauiour The reproofe of the same our Sauiour is in the third place to be considered of vs. But before wee come to it it is necessarie that wee doe obserue the occasion of it Question What was that Answer The occasion of our Sauiours reproofe was that ouerbolde and vnseasonable and ignorant question which the Apostles not yet fulite inlightened demaunded of him in that they asked him saying Lord wilt thou at this time restore the Kingdome to Israel ExplicatioÌ„ That this question of the Apostles was the occasion that our Sauiour reprooued them the text is plaine And that it was both an ouerbould and vnseasonable and also an ignorant question the reproofe of our Sauiour is a sufficient proofe in euery respect But that wee be not ouerbolde and iniurious in censuring the Apostles aboue that is meet besides that you mentioned in your answere that the Apostles were not so perfitlie inlightened at this time as they were afterward let vs consider further that though through ignorance they did not yet rightly conceiue of the spirituall nature of the kingdom of our Sauiour Christ and how it was not of this world in such manner as hee had expreslie taught and euery way carried himselfe in such sort as they might as we would thinke easilie haue perceiued it Yet we may not imagine them to be so grosse as to thinke that our Sauiour should in this world set vp anie earthlie Kingdome wherein they should liue deliciouslie or exercize anie vniust or cruell tyrannie c. But wee are rather to conceiue that they thought that it should haue bene a Kingdome more wisely and iustlie ordered and gouerned and abounding with greater peace and riches and glorie then euer did the kingdome of Israel in king Salomons daies yea so farre exceeding king Salomons kingdome as the kingdome of Salomon did anie the basest kingdome in all the worlde And besides we are to conceiue thus much that insomuch as our Sauiour was now risen from the dead and that therein they began to apprehend more firmelyâ— the assurance of his godlie and diuine power and autoritie according to the doctrine which hee himselfe had lately deliuered vnto them it
in their ordinary ministery aboue any other instrumentall or ministeriall blessing of God And in this respect it is said Heb. 7. verse 7. without all contradiction the lesser is blessed of the greater After this manner therefore doth man blesse man and one man is blessed of another though in a diuerse sort as we haue now seene Now further whenas man is said to blesse God whether he that blesseth be inferiour or Superiour among men it is not to be thought that he either praieth or pronounceth blessing vpon God but only that he doth most humbly professe and acknowledge all glory praise and thanksgiuing as most due vnto him as King Dauid doth 1. Chro. 29.10 11 12 13. And so hee exhorteth the people to doe verse 20. And so doth King Salomon 2. Chro. 6.4 Reade also Psal 41.13 Blessed be the Lord God of Israel world without end Amen Amen And Psal 72.18 19. And Psal 100.4 Praise him and blesse his name Some translate it thus praise him and speake good of his name For to blesse is indeede to speake good of the name of God and to extoll and lift it vp aboue euerie name c. And Psal 145. verse 21. Reade also Iames chap. 3. verse 9. Finally when God is said to blesse man whether priuately and particularly or publikely and more commonly wee are to vnderstand it to signifie that he doth specially fauour and aduance such a person as Iudges 5.24 and Luke 1. verse 28. Blessed art thou among women And Prou. 10.7 The memoriall of the iust shall be blessed Or such a people as Psal 32.1.2 and 89 15. and 144.15 Blessed are the people whose God is the Lord. In which respect Comment Cen cap. 2. verse â— Secundum verbum exegeti cum est prioris Mâ—ster Caluin worthily obserueth that to blesse and to sanctifie or to set apart from common vse is vsed for the same thing and that the latter is an interpretation of the former Diem ergo septimum Deus sanctificat dum eximium reddit vt singulari iure excellat inter alios God saith he sanctifieth the seuenth day in that he maketh it notable and of singular dignity among the rest And this saith hee is that which he meaneth by the former word of blessing it Now therefore as blessing noteth the speciall fauour of God so all the benefits of God both spirituall and belonging to this life as fruits of his fauour they are all comprehended vnder the blessing of God Gen. 1.28 God blessed mankinde and said vnto them bring ye forth fruit and multiply and fill the earth and subdue it c. And Prou. 10.22 The blessing of the Lord maketh rich And Psal 29.11 The Lord will blesse his people with peace and Psal 37.22 Such as be blessed of God shall inherit the land And Psal 128. Read also Deut. 28. But they are the chiefe blessings which are belonging to the soule Of the which reade Act. 3.25.26 Yee are the children of the Prophets and of the couenant which God hath made vnto our fathers saying to Abraham Euen in thy seede shall all the kindreds of the earth be blessed First vnto you hath God raised his Sonne Iesus Christ and him hee hath sent to blesse you in turning euery one of yee from your iniquities And Ephes 1.3 Blessed be God euen the Father of our Lord Iesus Christ who hath blessed vs with all spirituall blessings in heauenly things in Christ. And thus it is said euery where that they are blessed that doe feare the Lord which trust in him which wait vpon him which are poore in spirit which mourne which are meeke which hunger and thirst after righteousnesse c. All such are blessed that is they are in an excellent estate and haue receiued blessed gifts and graces from the speciall fauour of God These things thus considered it is nowe the more easier to vnderstand in what sence our Sauiour is saide to blesse his Disciples namely in the most speciall manner aboue all other whether Kings or Prophets or Priestes coulde blesse in that hee was a chiefe Minister yea a mediatour betwixt God and man So that hee did not onely wish blessing or pronounce blessing by an authoritie or calling committed to him of God but euen in pronouncing he gaue also his blessing to his Apostles that is The meaning of the words of the article all fitnesse for their ministeriall seruice first and afterward all meet gifts prosperous successe that so they might be instruments of his blessing not only for their owne times but euen to the end of the world In this blessing of the Apostles our Sauiour lifteth vp his hands to giue to vnderstand that all blessing commeth from heauen according to that of the Apostle Iames chap. 1.17 And thus much shall suffice concerning this last appearance of our Sauiour here vpon earth for the full and sufficient proofe and confirmation of his holy resurrection Yea that which hetherto hath beene said shall suffice for the present concerning all the appearances of our Sauiour so farre forth as they are recorded in the holy Scriptures and testified vnto vs by sufficient witnesses euen from the time that he rose from the dead by the space of whole sortie daies vntill the time wherein he ascended vp into heauen We haue indeede two appearances more recorded in the holy Scriptures the one to Stephen the first Martyr next after our Sauiour himselfe Act. 7.55 And the other to Paul at his miraculous conuersion Act. 9.3 c. and chap. 22.6 and chap. 26.13 c. and 1. Cor. 15.8 But these were not in that space of time wherein he was here vpon earth as all the former were but from heauen after he was ascended vp into heauen and so belong rather to his sitting on the right hand of God his Father then to this present Article of his resurrection as we are here after further to consider Neuerthelesse they are verie excellent and glorious proofes not onely that our Sauiour is in our nature risen from the dead and ascended vp once into heauen but also that hee is still resident abiding and liuing there in heauen euen in the same his humane nature which did once rise againe ANd now hauing good trust that vpon these so manifold sure testimonies and confirmations of this Article of our faith none of vs doe stand in doubt of the truth of it let vs in the next place according to the order of our inquirie come to the meaning of the wordes of this Article wherein wee professe that we doe beleeue that our Lord Iesus Christ rose againe the third day from the dead Question What is the meaning of them Answer The words of this Article teach me to beleeue that our Lord Iesus Christ the onely begotten Sonne of God our heauenly Father did by his owne diuine power working together with the Father quicken and raise vp the same his holy body which was before crucified dead buried
from the dead dieth no more death hath no more dominion ouer him For in that hee died he died once to sinne that is to take away the power and strength of sinne in those that beleeue in him but in that he liueth he liueth to God that is immortallie in his eternall glory And Reuel 1.17.18 Feare not saith our Sauiour himselfe to the Apostle Iohn I am the first and the last And I am aliue but was dead and behold I am aliue for euermore Amen and I haue the keyes of hell and of death Finally he is in this respect called and is in very deede The Lord of life and glorie Act. 3.15 and 1. Cor. ◠8 Heb. 7.24 25. This man because he endureth euer he hath an euerlasting Priesthood wherefore he is able also perfectly to saue them that come vnto God by him seeing he euer liueth to make intercession for them And chap. 9.28 THus then we hauing the meaning of this Article of our Sauiours resurrection from the dead let vs according to our order come to the promise and then to the vse of it being apprehended by faith first touching that comfort which it yeeldeth to vs from our Sauiour Christ and then for dutie which it requireth at our hands toward him as a fruit of our thankfulnesse for the same Question What promise haue we that our Lord Iesus Christ should rise againe from the dead for our benefit Answer We haue the propheticall promise of it in the 16. Psalme as it is euident by the allegation of the Apostle Peter in the 2. chapter of the Acts of the Apostles verses 25 c. And of the Apostle Paul in the 13. chapter verses 32 33 34. c yea we haue the propheticall promise of the whole glorification of our Sauiour to our aduancement in the 2. Psalme For aske of me saith the Lord and I will giue thee the heathen for thine inheritance and the ends of the earth for thy possession Explicatiō and proofe It is very true And this no doubt is for the singular benefit and preferment of euery beleeuing Gentile as well as of the beleeuing Iewes as we may see the same gratious promise of the Lord yet further confirmed by the Prophet Isaias chap. 53.10 11 12. He shall see his seede and shall prolong his daies and the will of the Lord shall prosper in his hands c. The Prophet sheweth what should follow after the death of our Sauiour according as it is come to passe in a great part and shall be still more and more for euer according to the former prophecies of the holy Scriptures and according to the testimonie of our Sauiour Christ himselfe Luke 24. verses 26 27. and verses 46 47 48 49. BVt these things belong to the comfort of faith in respect of the resurrection of our Sauiour Let vs therefore proceede vnto it Question Answer Explication What is the vse of this Article for the comfort of our faith It is very great and that also sundry waies It is verie true For the comfort of the resurrection of our Sauiour is as it were the haruest of his death in such sense as our Sauiour himselfe compareth his death vnto the seede time thereof Iohn 12 23.24 saying The houre is come that the Sonne of man must be glorified Verily verily I say vnto you Except the wheate corne fall into the ground and die it abideth alone but if it die it bringeth forth much fruit c. Now wee know that the time of haruest The Comforts is a time of greater ioy then is the seede time And againe the Sunne rising is more glorious then the Sunne going downe So is the resurrection of our Sauiour Christ in comparison of his death For though the death hath purchased yet the resurrection putteth into possession Though all are lapped vp in the death yet they are not clearely vnfolded but by the resurrection c. And for this cause it was that vsually when our Sauiour spake of his suffering death which in themselues were vncomfortable he was wont to adde the doctrine and promise of his resurrection as a certaine larde or sweetning vnto it as Matthew chapter 16.21 and chapter 17.21 23. and chap. 20.18 19 20. and chap. 26.31 32. And Marke 14.28 Likewise Luke 18.31 32 33. and cha 24.6 7 8. where the holy Angells doe put his Disciples in remembrance thereof at the time of his resurrection But because as was saide the comfort of the resurrection is manifolde let vs not content our selues with a generall conceit or obseruation but let vs come to the particulars And whereas we cannot looke by and by to draw in so full a draught of comfort as is offered vnto vs therein let vs not be lesse wise by the wisedome of spirituall grace then the little infant is by naturall instinct who though the milke of the mothers breast come not at the first yet ceaseth not drawing till the milke streameth forth For assuredly the breasts of the word of God the olde and newe Testament the one promising the other performing they are euen pent with the sincere milke of the Spirit of God aboundantly sufficient to satisfie all those that as newe borne babes will lie drawing at the same and will not be like those who are so besotted with carelesnesse in seeking after the comfort of the holy Scriptures as if there were sufficiencie of knowledge in ignorance comfort enough in a sencelesse conceit of heauenly things But let not vs be such but let vs be carefull to seeke inquire after all the comforts which this excellent Article as the sunshine of Gods holy Spirit shining vpon our dead hearts may by the warme and healthfull beames thereof minister vnto vs. Which therefore are those manifold and great comforts which the faith of the resurrection of our Sauiour Christ doe minister vnto vs Question and to all such as doe truly beleeue in the same Answer 1 First our Sauiour Christ is by his resurrection from the dead mightily declared to bee the Sonne of God and the verie true Messiah and promised Sauiour of his Church to this verie ende that our faith and hope might bee in GOD who raised him from the dead and thereby gaue him glory in the middest of his people 3 Secondly it is a publike and reall confirmation that hee hath perfectly fulfilled all righteousnesse and holinesse in the sight of God and that we by the imputation of his righteousnesse and holinesse are perfectly iustified from all our sinnes through the satisfaction and price of his death 3 Thirdly hence was the treasure-house of the manifolde gifts and graces of the holie Ghost as it were vnlocked and set open that they might bee more plenteouslie powred downe from heauen vppon his Apostles first and so by their ministerie vpon all Nations of the worlde both Iewes and Gentiles whosoeuer among them should beleeue in his name For euen hereby also the doore was set
his abundant mercie hath begotten vs againe vnto a liuely hope by the resurrection of Iesus Christ from the dead to an inheritance immortall c. And ch 3.21 And Eph. 2.4 5 6. Acts 4.10 11 12 13. For proofe of the sixt reade 2. Cor. 1.8 9 10. and chap. 4.8 9 10 11 12 13. 14 15 16 c. And 1. Cor. 15.57 according to the prophesie of Isaiah 53.12 And Hosea 13. verse 14. For the proofe of the seuenth part reade Iohn 11.25 I am the resurrection and the life he that beleeueth in me saith our Sauiour though he were dead yet shall he liue Reade also Rom. 8.11 and 1. Cor. 6.14 and chap. 15. verse 12 13. and verses 19 20.21 22. and verses 32 33. and 35. and 45 49. Likewise Philip. 3. â—0 21. and 1. Thes 4.13 14. A liuely representation and foregoing demonstration whereof was the opening of the graues at the death of our Sauiour and the resurrection of the bodies of many Saints who came out of their graues and went into the holy Citie immediately after the resurrection of our Sa iour and appeared to manie Matth. 27.52 53. For seeing 2. Kings 13 21. God gaue testimony to his faithfull Prophet Elisha after his death by reuining a dead man that was put into his graue that he was a Prophet sent of him much more would he confirme vnto vs by the resurrection of many after the death and buriall of our Sauiour Christ that he is the true Messiah the very Prince of all Prophets that were before him But not onely so he would thereby shew also that our Sauiour did not rise for himselfe alone but for vs and that therefore by his resurrection he hath broken and dissolued the power of the graue that will it nill it it must perforce one day yeelde vp all the dead that are holden vnder the dominion of it as touching their bodies thogh their soules be presently in a heauenly and happy estate And in this respect Col. 1 1â— our Sauiour is called the first borne of the dead the Apostle thereby giuing to vnderstand that all other of the faithfull shall in their order be in like manner borne a gaine and deliuered as it were out of the bowells The Duties or wombe of the graue To the which purpose also 1. Cor. 15.20 hee is saide to be the first fruits of them that sleepe to shew that in due time all that belong to him as a holy lumpe or croppe shall in their bodies be awaked out of the sleepe of death that as it is contained in the same chapter Like as by man came death so by man might come the resurrection of the dead And that as in Adam all die so in Christ all should be made aliue Neither is it to be neglected but diligently to be marked as seruing greatly to our comfort that all the faithfull which died before our Sauiour Christ died in this hope where vnto wee are called by the Gospel Heb. chap. 11. verse 35. Reade also Daniel 12.2 3 13. Iob. 19.23 c. Isai 26.19 And Ezekiel 37. a notable allusion to the ground and Article of the resurrection familiarly imbraced of them according as we may perceiue by the answer of Martha to our Sauiour Iohn 11.24 I know saith shee speaking of her brother which was dead that be shall rise againe in the resurrection at the last day Reade also Psalme 49.16 God saith the holy Psalmist will deliuer my soule from the power of the graue for hee will receiue me Selab For here as Master Caluin worthily obserueth wee haue a notable testimonie of the faith wherein the holy Fathers liued and died vnder the Law Praeclarum inquit habemus testimonium fides in qua vixerunt mortui sunt sancti patres sub Lege Now for the proofe of the eight part of the answer Reade Acts chapter 17. verse 31. God hath appointed a day in the which hee will iudge the world in righteousnesse by that man whom hee hath appointed whereof hee hath giuen assurance to all men in that hee hath raised him from the dead And Rom. 14.9 Christ therefore died and rose againe and reuiued that he might be Lord both of the dead and of the quicke Finally from the proofe of the last part reade Rom. 5.10 11 c. For if when we were enemies we were reconciled to God by the death of his Sonne much more being reconciled we shall be saued by his life c. And chap. 8.33 34. Who shall lay any thing to the charge of Gods chosen It is God that iustifieth who shall condemne It is Christ which is dead yea or rather which is risen againe who is also at the right hand of God c. Doe we not see that the resurrection is the first steppe of the gradution or amplification of the comfort for which he reasoneth And the Apostles in their sermons did instantly insist in this point of the resurrection as being that which is more familiar for vse though not the highest degree of his exaltation and lifting vp as wee haue a president in the Acts of the Apostles and in some other places of the holy Scriptures as Rom. 109. And chap. 14.9 Abraham as we read Heb. 11.19 reioyced when he receiued his sonne Isaak after a sort from the dead infinitely much more may we reioyce in that God hath not giuen vs our Sauiour Christ raised vp after a sort but hath verily and indeede raised him vp from the dead and so giuen vs assurance that hee is a perfect Sauiour vnto vs. Thus comfortable euery way is the resurrection of our Sauiour to the faith of euery true christian euen as a most ioyous and plentifull haruest after a hard seede time of his death as was obserued before NOw let vs proceede Question What is the dutie of our thankes and obedience to God In regard thereof Answer Insomuch at the fruites and benefites of the resurrection of our Sauiour are so many and great as wee haue heard and that all the fruites and benefites of his death and sufferings are hereby more authentically and comfortably sealed vp vnto vs wee ought therefore by all good reason in speciall manner to glorifie and praise God our heauenly Father with most high and heartie thankes and with all dutie most boundenly in this behalfe It is very true In this respect may wee well reason as it is in the beginning of the 48. Psalme Great is the Lord and greatly to be praised Iustly may we say as Dauid doth What shall we render vnto the Lord for this so great a benefit And with Paul What thanks way we render answerable to this so great a mercy for our comfortable incouragement to continue and abide faithfull vnto the Lord. 1. Thess 3.8.9 Read also Rom. 7.24.25 And 1. Cor. 15.57 Question But to speake something more particularly what may we account to be our duty in this respect Seeing the comfort of the resurrection of our Sauiour
the Lord and that he had spoken these things vnto her Thus I say not onely is this article recorded vnto vs as it was fulfilled in due time but also as it was long before fore-tolde by the Prophets and more neerely vpon the performance thereof by our Sauiour himselfe The which as the effect it selfe declared were not coniecturall and gessing prognostications but most certaine and diuine predictions reuealed by God himselfe the onely gouernour and disposer of euery thing in the proper time and season thereof as we haue heard before But leauing the prophesies and comming to the historicall report of the performance thereof as the holy Euangelists Marke and Luke euen now alledged doe report the same Question In what order may we profitably consider of it Answer In the historicall report of this article the holy Euangelists doe lay it forth in this order First they note the time of the ascension of our Sauiour Secondly the place from whence he ascended Thirdly the manner how Fourthly the effects which it wrought in the hearts of his disciples Fiftly the testimonie of two Angels concerning the ascension with their holy instruction and admonition to the Disciples continuing in the earnest beholding of the same These indeede are the points recorded in this part of the holy storie and they may well be considered of in this order wherein you haue rehearsed them First therefore concerning the time of the ascension of our Sauiour Quest When was that Ans It was at the ende of fourtie dayes after hee rose againe from the dead Explicatiō proofe It is true So doth the Euangelist Luke affirme and testifie in the first chap Acts verse 3. In the which space of time also as hee there sheweth our Sauiour spake to his Apostles of those things which appertaine to the kingdome of God And this containeth matter of singular comfort vnto vs in that our Sauiour would not leaue his Disciples at vncertaine but gaue them commandements what they should doe after his departure And againe considering the faithfulnes of the Apostles in obeying our Sauiour Christ in all things wee may well assure our selues that whatsoeuer they haue taught and preached in the Church of God was by the appointment of our Sauiour as well in the change of the Sabbath from the seuenth day the day after the finishing of all Gods workes of creation to the first day of the weeke the day of the Lords resurrection a most memorable declaration that hee is the redeemer of the world in whom alone consisteth the restoring of the desolations of his people as was touched before as also in all the duties of Gods worshippe to bee practised on that day Preaching prayer Baptizing supper of the Lord offices and gouernment of the Church and whatsoeuer else beside Thus much doth the consideration of the time serue to informe vs of Neither is the proportion of the time to bee neglected in that as hee was fourtie dayes in the wildernesse for the confirmation of his calling at the enterance of his Ministerie so after the finishing of all thinges it pleased him to remaine on the earth fourtie dayes to make knowne and confirme that all things were indeede finished by him whatsoeuer was indeede to bee done before his ascension into heauen The day of the ascension of our SAVIOVR was that which wee vsually call holy Thursday But let vs come to the place whence our SAVIOVR Ascended Question Answer Explicatiō Which was that It was from the Mount of Oliues neare to Bethania This also is euident by the testimonie of the Euangelist Luke chap 24. 50.51 and Acts 1.12 Question What vse may wee make from the consideration of the place Answer Insomuch as the place which was before in one part of it a place of his lowest humiliation and descension was afterward made in the same or in some other part of it a place of his triumphant ascension wee may well comfort our selues that though we must passe through many afflictions yet no place of affliction nor any measure of affliction shall hinder vs from entering into the kingdome of heauen Explicatiō This was obserued before by reason that the place of the last appearance of our Sauiour to his Apostles was the place of this his Ascension But it is not amisse that you haue here called it to minde againe And indeede whence is it that God doth vsually take his children from the earth vp into heauen but their soules first out of their sicke bodies or out of their vncomfortable prisons or from the places of their execution for his holy truth and Gospells sake And afterward their bodies out of the dust where they haue beene rotted before But of this place of our Sauiours ascension we may see more in that which is saide before concerning the place of his last appearance here on earth after his resurrection Leauing the place thereof let vs come to the manner of his ascension Ques How was that Ans After that our Sauiour had blessed his Apostles hee withdrewe himselfe from them Explication So indeed are these wordes of the Euangelist Luke chap 24. verse 51. to be vnderstood in that he saith of our Sauiour that he departed from them dieste ap auton disiunctus est ab eis that is he was disioyned or seperated some distance from them Question Why was that Answer To the end the Disciples whom our Sauiour minded to make witnesses of his ascension might the better discerne his taking vp from them into heauen Explicatiō This is manifest in it selfe For if hee had beene taken vp from them on a sodaine while he had beene in the middest of them they could not for feare and through other infirmities so sensibly haue discerned the same nor haue giuen so perfect a testimonie of it And therefore it is declared in the holy storie that first our Sauiour was remoued some small distance from them and then that he was carried vpward from them into heauen as it followeth in the forenamed 51. verse Question But how was he taken vp Answer A clowde tooke him vp out of the Disciples sight while they beheld him on the earth and looked vp stedfastly toward heauen so long as they might discerne him ascending Explication It is the report of the Euangelist Acts 1. verse 9.10 as was rehearsed before And this motion of the cloud comming downe perpendicularly as one may say and ascending vp directly againe contrary to the naturall course which is circular it sheweth the miraculous and diuine hand of God herein like as did the strange motion of the starre at the birth of our Sauiour it going as it were in a direct line and not compasse wise from the East to the citie of Ierusalem and then from thence to Bethlehem where he was borne Question But why would not our Sauiour ascend without the ministery of the clowd but would haue it as a waggon of estate or chariot of triumph
the same his holy doctrine it may be euideÌ„t in that froÌ„ the time of his sitting at the right hand of god not before he powred down the gifts of the holy ghost most pleÌ„tifully vpoÌ„ his holy Apostles for the benefit of his whole Church both by their preaching for their life time by their writings eueÌ„ to this day to the end of the world Insomuch as both by the one and also by the other their whole ministery was imployed to the clearing of the testimonies of the Prophets by the ful performance of them in by our Lord Iesus Christ to the redemption iustification and saluation of the whole Catholike Church of God consisting both of Iew and Gentile according to that notable testimonie of the Apostle Paul Ephes 4.11 12 13 14 c. The which notwithstanding we did alledge it as we had occasion giuen vs from the 7 8 9 and 10. verses going immediately before concerning the ascension of our Sauiour vp into heauen yet because the performance and distribution of the gifts of our Sauiour was not by reason of the ascension simply considered in it selfe but in respect of the ende wherefore he ascended that is to take his full glory power at the right hand of God therefore we haue iust cause to call it to remembrance here againe yea here to giue it the due place of our more full consideration For that it might the rather appeare that these fruits and benefits are to be ascribed to the sitting of our Sauiour at the right hand of God to the perfit ratifying of all holy prophesie and doctrine according to his owne teaching Mat. 5.17 18.7 Thinke not that I am come to destroy the Law or the Prophets I am not come to destroy them but to fulfill them For truly I say vnto you till heauen and earth perish one â—ote or one title of the law shall not escape till all be fulfilled c. he would not send the holy Ghost downe vpon his Apostles immediately vpon his ascension though he ascended to that end and purpose but deferred it ten daies after For our Sauiour ascending to heauen as we know on thursday which fell out to be the fourtith day after his resurrection he did not send the holy Ghost till the Lords day sen-night after which being called by vs Whitsonday it is in the 2. chapter of the Acts where this holy history is recorded vnto vs termed by the name of Pentecost which in the Greeke tongue signifieth the fiftith dayâ— pentecoste sub andi he mâ—ra thogh by vse to note this time which was a feast of the Iewes otherwise called of them the feast of the weekes the same word pentecoste is made a substantiâ—e But what then were the holy Apostles without the holy Ghost or void of the gifts and graces of our Sauiour Christ Question from the time of his ascension till this tenth day after No we may not say so Answer ExplicatioÌ„ proofe You say true For it is euident that they were already indewed with a great measure of grace as is plainely and expresly testified in the first chapter of the Acts of the Apostles verses 13 14 15 c. to the end of the chapter And that two waies First more generally in that it is recorded that in this meane time they continuing together according to the commandement of our Sauiour while hee was yet with them gaue themselues with one accord to prayer and supplication verse 14. Secondly and that more particularly in the wise and gratious ordering of the election of Matthias to be in the roome of a twelfth Apostle in stead of Iudas who had left his place and lost his fellowship which he had externally enioyed with the rest of the Apostles as it followeth verse 15. and to the end Thus it may euidently appeare that the Apostles were not vtterly void of the holy Ghost from the time of the ascension of our Sauiour Christ till the tenth day Question How then are we to vnderstand this that our Sauiour did not send the holy Ghost till the tenth day after his ascension Answer It is to be vnderstood only concerning that most full measure of the gifts of the holy Ghost which our Sauiour did in dew them withall at that time according to his promise made vnto them before his ascension as the holy story doth sufficiently declare ExplicatioÌ„ proofe So it doth indeede For after the holy Ghost was descended vpon the Apostles and that they had the gift of speaking languages vttered the wonderfull mysteries of God to the astonishing of many sorts of strangers in their seuerall languages as the Spirit gaue them vtterance the Apostle Peter saith thus Acts 2.33 34 35 36. Since that Christ hath beene exalted by the right hand of God and hath receiued of his Father the promise of the holy Ghost hee hath shed forth this which ye now see and heare For Dauid as the same Apostle addeth further is not ascended into heauen but he saith The Lord said to my Lord sit thou at my right hand till I make thine enemies thy foote stooie Thus then we soe that we may well say that our Sauiour Christ hath by his sitting at the right hand of God as a princely Prophet sealed and confirmed and most plentifully cleared and published the holy doctrine of our saluation Yea that he hath confirmed and authorised it more firmely then it is said of the lawes of the Medes and Persians which neuer change For thogh mens lawes are sundry times repealed altered yet it is not neither shall euer be so with the doctrine of the Gospel of our Lord Iesus Christ For it shall remaine still in full strength when all humane lawes policies and decrees of mans wit shall for euer be disauthorised and dissolued Herein therefore well may we vse the words of the Prophet Isaiah chap. 8.16 that the Testimonie and the Law that is all the holy doctrine of God is most perfectly bound vp and sealed among the Disciples of our Sauiour Christ that is to say it is ratified and reserued to their vse though withdrawen and hidden as a secret from all vnbeleeuers Like also as we reade the same kinde of speech to a more particular purpose Dan. 8.26 The vision is true therefore seale it vp And chap. 12.4 Shut vp the words and seale the booke But more generally chap. 9.24 it is prophesied that our Sauiour should by his death seale vp all vision and prophesie here vpon earth The which also hee hath since his ascension sealed vp most perfitly in heauen to hide it aboue the reach of all infidells but to cause all things to shine forth more clearely to the plentifull increase of the comfort of all true beleeuers According to that of the Apostle Paul 2. Cor. chap. 4. verse 3. If our Gospel be then hidden it is hidden to them that are lost In whom the God of this world hath blinded their
mindes to wit the mindes of infidells that the light of the glorious Gospel of Christ who is the image of God should not shine vnto them But now that we may come to the third fruit and benefit of our Sauiours sitting at the right hand of God in that he is aduanced in his princely prophesie to wit to those most gratious and plentifull effects which from that time he gaue to the Ministers and Preachers of his Gospel and their ministerie aboue that hee euer gaue to the ministerie of his former Prophets or to his owne most sacred preaching while he was bodily vpon the earth the holy historie intituled the Acts of the Apostles doth plentifully confirme that hee did so euen from the beginning of the 2. chapter to the end of the 28. chap. which is the last of that notable booke According also as it is most briefly testified by Saint Marke chap. 16.20 where hee sheweth that after our Sauiour was receiued into heauen and sate at the right hand of God the Apostles went forth preached euery where And that the Lord wrought with them and confirmed the word with signes that followed And this was that which our Sauiour himselfe had promised before his death Iohn 14.12 Verily verily I say vnto you he that beleeueth in me the works that I doe he shall doe also and greater then these shall he doe for I goe to my Father These greater workes were the preaching of the Gospel to the Gentiles and their conuersion to the faith of Christ and to the obedience of the Gospel which were not fulfilled till our Sauiour was set downe at the right hand of God that he had endewed his Apostles with great power of his grace from the same right hand of the power of God as the whole history of the Acts of the Apostles doth plentifully declare We conclude therefore that looke what comfort we finde by the ministerie of the Gospel yea and from the word and Gospel of the new Testament it selfe written to our vses by the holy Apostles we are to ascribe it most immediately and as touching the perfit sealing of it vp vnto vs to the sitting of our Sauiour at the right hand of God So that seeing the people reioyced greatly at the workes of our Sauiour while he was vpon the earth for a time because God had raised vp a great Prophet among them though they did not then know him to be the Son of God Luke 7.16 Much more may we iustly reioyce who know and beleeue that the same great Prophet the Prince of all Prophets the most princely Prophet is royally aduanced at the right hand of God to such excellent ends as haue beene hetherto declared And thus much shall suffice to note out the comforts of this article of our saith in regard of the propheticall office of our Sauiour Christ Let vs come to the like comfortable fruites and benefites of his aduancement to the right hand of God in respect of his kingly priesthood Question Which are they Ans We are hereby assured that all the comfortable fruites and benefits of the most holie sacrifice of our Sauiour Christ in his death and sufferings for our sinnes as well touching the euils remoued as the benefites conferred and bestowed thereby are most perfâ—â—ty confirmed to vs and all true beleeuers Yea that the couenant it selfe of the whole bountie of Gods most free grace euen to our eternall saluation and glory is for euer most authentically sealed vp and confirmed to the whole Church of Christ. It is very true For in this respect hee is in titled to be a Priest not according to the lawe of the carnall commandement ExplicatioÌ„ but according to the power of endlesse life For hee that is God by his holy Prophet testifieth thus Thou art a Priest for euer after the order of Melchisedechâ— Heb. 7.16.17 The which excellencie and perfection of our Sauiours priesthoode is in the same place confirmed from hence that hee is aduanced to the right hand of God as this article of our Christian beliefe teacheth vs according also as it followeth in the some Epistle to the Hebrewes chapter 8.1 in these words Now of the things which we haue spoken saith the Apostle this is the summe that wee haue such an high Priest that sitteth at the right hand of the throne of the Maiestie in the heauens And is a Minister of the Sanctuarie and of the true Tabernacle which the Lord pight and noâ— man And therevpon also hee saith further verse 6. that the same our high Priest hath obtained a more excellent office insomuch as hee is the Mediator of a better Testament which is established vpon better promises c. Now what the fruites and benefites be which are most perfitly assured vnto vs and to the whole Church of our Sauiour Christ by this his sitting at the right hand of God in regard of his aduancement in his roiall Priesthood we are to call them to minde from that which hath beene obserued before concerning the sufferings and death of our Sauiour in the proper place thereof But whence is it that all those fruites should take their full effect from the sitting of our Sauiour in his priestly aduancement at the right hand of God Was it not sufficient that our Sauiour in the time of his humiliation suffered to death euen to the death vpon the Crosse to be a sacrifice for our sinnes seeing it is expresly saide in the 10. chapter of the same Epistle to the Hebrewes verse 14. that with one offering he hath consecrated for euer them that are sanctified Seeing also as the holy Apostle saith further in the same place the holy Ghost beareth vs record in that after hee said before This is the Testament which I will make vnto them after those daies saith the Lord I will put my lawes in their heart and in their mindes I will write them And their sinnes and iniquities will I remember no more Was not therfore I say the sacrifice of the death of our Sauiour in it selfe fully sufficient once for all without any further respect to this his sitting at the right hand of God Question The sufferings and death of our Sauiour were fully sufficient to the act of meriting all things for vs at the hand of God Answer once for all They were so in deede for so it followeth still in the same text verse 18. in these words Now where remission of these thinges is there is no more offering for sinne Question What was remaining then to be yet further fulfilled Answer Our Sauiour is risen againe froÌ„ the dead ascended vp into heauen thenceforth sitteth for euer at the right hand of God to dispence apply the fruits benefits of the same his merit to euery true beleeuer in him And to this purpose we are further taught assured that our Sauiour beeing at the right hand of God doth make continuall intercession for vs. This also is
serue to fulfill the whole counsell and decree of God to the glory of his owne name and for the euerlasting comfort and saluation of all his elect people To this purpose as was answered in the beginning of the answer the Lord doth mightily bridle and restraine the rage and furie of his aduersaries according to that in the 2. Psal why doe the heathen rage and the people murmur in vaine c. And no doubt but as God did of old time defend the holy patriarkes and gaue them their standing and remouings all the time that they dwelt in Tents restraining the heathen from oppressing them or doing them any harme and afterward brought their posteritie into the land of Canaan as we read Ps 105.12 13.14 So doth he now and alwaies hath and wil by the hand of his Sonne our Sauiour hold in the rage of all the enemies of his Church euen to the ende of the world so as the very gates of hell shall not be able to preuaile against it That Sauiour of ours who so restrained the diuels in the daies of his humiliation here on earth that they could not quetch without his leaue hee doth not now leaue them to themselues but much rather restraineth them insomuch as he is to that ende most highly exalted and glorified at the right hand of the Maiestie of God in heauen Neither is there any doubt but God doth by our Sauiour take the wise in their crafts according to that 1. Cor 3.19.20 And Prou 8.12 I am wisedome saith the Son of God himselfe I inhabite prudence c. The word Gnarmah sigfieth that holy and warie circumspection wherein the Lord ouer reacheth all the craftes of the wicked yea so that when they persist in their resisting of him he vtterly infatuateth and confoundeth them that it may easily appeare to vs while they goe on in their blinde wilfulnes that there is no wisedome nor counsell against the Lord according to that Prou 21.30 and Isai 8 verse 9 10. c. And as we haue had experience in this our age euen to this day in that the Lord hath not onely restrained those former cruelties which were like the raging waues of the sea billowing and beating against vs 1588. as an intended effect of the Antichristian confederacie against the Gospell in the popish counsell of Trent Verily and out of all question it is from no other where but from the right hand of God in the highest heauens nor by no other meanes then by the glorious mediation of our Lord Iesus Christ there that any of the Churches of Christ haue at any time receiued or at this day doe enioy such godly Princes as it hath for the protection and defence of them against the aduersaries thereof And chiefly aboue all other may we and ought we iustly say and acknowledge to the most glorious praise of God concerning our selues and the Church of Christ in our land that it could not possibly haue enioyed the Gospell nor our gracious Queene Elizabeth so many yeares together nor now our gracious King Iames so worthy a successour whom God preserue long to goe forward with his blessed worke begunne by her had it not beene for the most gracious and tender care of our Sauiour from the right hand of God our heauenly Father both toward them and vs. To him therefore with the Father and the holy Ghost be the whole glory and praise of it for euer and euer Amen Thus much concerning the comforts of this Article that our Lord Iesus Christ sitteth at the right hand of God the Father almightie All which comforts descending vnto vs from his aduancement they are so much the more comfortable because he being once seated continueth an high Priest and king for euer For good things are so much the better by how much they are of longer continuance and best of all when they neuer decay But here a doubt commeth to be answered For how then is it saide by the Apostle Paul 1. Corint 15.24.25 that our Sauiour Christ shall at the ende of the world deliuer vp the hingdome to God euen the Father when hee hath put downe all rule and all authoritie and power For as hee there affirmeth our Sauiour must raigne till hee hath put all his enemies vnder hie feete And verse 28. he saith yet further when all thinges shall be subdued vnto him then shall the Sonne also himselfe be subiect vnto him that did subdue all things vnder him that God may be all in all Question What therefore is to bee saide for the answere and opening of this doubt Answer Our Sauiour shall no more cease to be King though hee is at the ende of the world to deliuer the kingdome vp to the Father then the Father hath ceased to be a King since he committed all kingdome and power to our Sauiour by his lifting of him vp and seating of him at his right hand ExplicatioÌ„ proofe It is true For it is expressely testified in the word of truth as we haue seene before that there is no end of the kingdome of Christ Reuel 1.5.6 And it is with like faithfulnes assured vnto vs yea it is of it selfe most certaine that God the Father neuer intermitteth or ceaseth the regencie and gouernment of his kingdome 1. Tim 1 17. and chap 6.15.16 and 1. Pet 5.10.11 and in the Ep of Iude verse 25. Question How then are we to vnderstand this that our Sauiour shall at the end of the world deliuer vp his kingdome to the Father Answer The meaning of the holy Apostle is this that as the Father ruleth and reigneth by the Sonne till the end so at the ende the Sonne hauing fulfilled all things most perfitly which were by the appointment of the Father to be performed of him for the gathering tâ—â—ether and defending of his Church and to the suppressing of all vsurped power hee shall make it manifest in the sight of God and before all his Saints that no point or parcell thereof is vnperformed and so shall thenceforth rule and raigne in and with the Father onely in another manner of empire and gouernment then before Ephli This is something which you say For it is certaine that our Sauiour being most faithfull and true yea the truth it selfe Reuel 3.7 and againe verse 14. and Iohn ch 14.6 will most fully and perfitly performe all that hath beene committed to his trust And it is of like certaintie euen from the wordes of the Apostle who saith that all rule and all authoritie and power shal be put downe that is to say the diuel who hath now great power and is as it were a God in the world ruling in the children of disobedience and by them molesting the church of God shall then haue no such power neither he nor his instruments the wicked Tyrants and cruell persecutors that be in the world likewise Sinne which is of no little strength to intice and drawe euen the children of God aside in
many things and death it selfe which now ouerthroweth all shall then be for euer ouerthrown Yea as we may adde yet further all authoritie both ciuill and ecclesiasticall though of necessarie vse now shall then cease as being of no further vse in the kingdome of heauen insomuch as the causes of this course of gouernment shall then bee remoued to wit all ignorance of iudgement and all peruersenes and stubbornenes of affection c. It is therefore I say as certaine as the former that our Sauiour shall rule in another manner not in the middest of his enemies nor by such ministeriall seruices of men and Angels as for the present and euer since his ascension hee hath done but most sweetly and peaceably as among his friendes and dutifull subiects and more immediately by his holy spirit all the rebells and disturbers of the most sacred peace of his kingdome being for euer vtterly cast out into their owne place and as it were a prison of eternall woe and torment according to that grand commission which our Sauiour had receiued of the Father in that behalfe And thus it may be euident that the Apostle speaketh not generally that our Sauiour shall lay downe all regencie and kingdome but onely that part of it which was temporarie and to continue no longer then the time of this present euill world while yet the occasions of that kinde of gouernment are to remaine Vrsinus It is a true saying of a learned man Sic filius tradet regnum Patri vt sibi tamen ipsi subijciat omnia Non igitur sibiipsi sed alijs regnum abrogando tradet regnum Patri Piscator c. And an other Cum regnum tradiderit Deo Id est cum desinet ita regnare vt nunc regnat dominando scilicet in medio inimicorum quam potestatem a Patre accepit c. Alioquin Pater nunc regnat per Filium Filius in aeternū regnabit cum Patre sed alio modo hostibus sc omnibus subiectis But yet for all this the doubt is not fully cleared For the holy Apostle saith further that when all things shall be subdued vnto God then shall the Sonne also himselfe be subdued vnto him c. that God may be all in all Question What therefore is furthermore to be answered to this Answer This subiection of the Sonne is in no wise to be so taken as if the holy Apostle meant to note any abrogation or diminishing of his Kingly dignitie considered simply in it selfe much lesse any inferioritie of his diuine person more or otherwise after the end of the world then since his ascension to the right hand of God There is indeede no reason why wee should take the meaning of the Apostle to be so Explicatiō proofe For our Sauiour being once aduanced in his humane nature as a fruite of his most worthy obedience to his Father continuing still euery way as perfitly worthy euen to the ende of the world and being also so to continue for euer as well as at any time before Why should wee once imagine that there should euer followe any abasing of his glory or diminishing of his power authoritie And as for the Deitie of his Person seeing he was therein equall to his Father euen in the dayes of his humiliation as hee himselfe hath affirmed saying I and my Father are one Iohn 10.30 How should wee conceiue that now after his exaltation there should followe any the least Eclipse Question How then are wee to vnderstand the word of Subiection which the Apostle vseth Ans Our Sauiour Christ as we are here to consider is both God and man in one Person of a Mediatour And likewise in that he is a Mediatour betwixt God and man he is as we know sometime compared with God the Father and sometime he is spoken of in respect of his Church Now therefore as he is a Mediator Christus inferior est Patre quoad humanitatem natura officio quoad Diuinitatem vero non natura sed officio tantum Vrsinus Christus quatenus Deus est cum Patre nos subiectos habet quatenus est Sacerdos nobiscum Patri subiectus est August lib trin 1. cap 8. and in that respect compared with God the Father he is in regard of this his mediation to him his inferiour and so will for euer shewe himselfe to be in subiection to him as he is at this day and so hath beene euer since his ascension in heauen But on respect of his Church for whom he is a mediatour he is and shall alwaies remaine a King or Prince and a most soueraigne Lord and Sauiour vnto it Expli It must needs he so For else how should it be truly said in the holy Scriptures that he remaineth a king for euer and that of his kingdome there shall be no end Wherefore yet further that we may by the grace of God helpe ourselues to the vnderstanding of this high mysterie it is to be obserued that our Sauiour Christ is to be considered of vs either more distinctly a part by himselfe as he is the head of his Church or else as he hath his Church as his spirituall members mystically vnited vnto him And in this latter consideration is the subiection of our Sauiour chiefly to be vnderstood For thus it shall be most cleare and manifest that Christ in his members shall be subiect to the diuine man she of God Neuertheles this also must we vnderstand withall that the subiection of our Sauiour Christ and his church which now we speake of shall not be any debasement either to Christ or to it but such a subiection as shall be crowned with perfit glory and chiefly touching our Sauiour who must by all right haue a prehemmence aboue all without measure To the which good purpose well obserueth Maister Beza Annot Maier that there is in this word Subiection a figuratiue antanaciasis to be respected in that it is vsed in this matter concerning the Son of God together with his Church in a contrary sence to the same word as it is to be taken immediately before where it is vsed to note the Subiection of the enemies of God and his Church by his subduing and suppressing of them For their subiection shall be enforced against their wills and to their most miserable and wofull thraldome for euer through the most righteous iudgement of God But the subiection of our Sauiour as the head and so consequently of his Church as the members of his mysticall body it shall be most voluntarie and willing and all one with their perfect glorification vnder the most gracious immediate gouernment of God world without end For it shall be a subiection to God in perfect freedom from all aduersaries in the enioyng of a most bl ssed eternal peace c. So that this word of Subiectiō is vsed rather in way of emplification then otherwise And that to the singular comfort of
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
how gratious the promise is It is a true saying saith the Apostle 2. Tim. chap. 2.11.12 For if we be dead with him that is with out Sauiour we shall also liue with him If we suffer we shall reigne with him And Reuel 2.26 27 our Sauiour testifieth thus by his holy Apostle from heauen He that ouercommeth and keepeth my workes vnto the end to him will I giue power ouer Nations and he shall rule them with a rod of yron and as the vessells of a potter shall they be broken Euen as I receiued of my Father so will I giue him the morning starre that is singular brightnesse and glorie comparable to the morning starre answerable to that prophesie of Daniel chap. 12. â— They that be wise shall shine as the brightnesse of the firmament and they that turne many to righteousnes shall shine as the starres for euer and euer And againe Reuel 3.21 To him that ouercommeth will I grant to sit with me in my throne euen as I ouercame and sit with my Father in his throne Let him that hath an eare heare what the Spirit that is the spirit of our Lord Iesus Christ by his holy Apostle from heauen sa it vnto the Churches These promises therefore and such duties to the constant performance whereof they are made are diligently and religiously to be attended and beleeued of euery true christian Finally touching the last branch of the answer to wit that all diuine honour and glory is to be giuen to our Sauiour for the whole worke of our redemption and eternall saluation We haue the practise of the Church of God in the heaâ—ens yea and of the holy Angells also exemplified before vs Reuel chap. 5. vâ—rses 6 7 8 c. they doe most solemnly giue high glory to our Sauiour Christ in that behalfe falling downe and saying Thou art worthie c. And verse 12. The Angells say with a lowd voyce Worthie is the Lambe that was killed to receiue power and riches and wisedome and strength and honour and glory and praise Yea the vision declaring what is the duty of all as well in earth as in heauen representeth vnto Iohn that all the creatures which are in heauen and on the earth and in the sea and all that are in them doe say Praise honour and glorie and power be vnto him that sitteth vpon the throne that is to God the Father and vnto the Lambe for euermore That is to the Sonne our Lord Iesus Christ who according to this Article of our faith sitteth for euer at his right hand And this is that wherevnto we and all the Church of God in the daies of the Gospâ—l are prophetically exhorted and earnestly stirred vp by a fiuefold repetition of the same words Psal 47.5 6 7. God is ascended with triumph euen the Lord with the sound of the trumpet Sing praises to God sing praises sing praises vnto our King sing praises For God is the King of all the earth that is of the whole Church both Iewes and Gentiles sing praises euâ—ry one that hath vnderstanding Or rather thus sing praises with a Psalme of instruction that is to say fit to instruct vs in this mysterie of the exaltation of our Lord and Sauiour And herevnto the excellencie of the person of our Sauiour is very forcible and aâ—so the highnesse of that place from whence all the mercies of God are confirmed and the daily fruits thereof renewed vnto vs. For we vse to esteeme gifts and tokens of loue at very high price when they come from Persons of high place Most of all therefore and m st highly ought we to esteeme those most excellent gifts and blessings which doe continually descend vnto vs from the most royall hand of our Sauiour Christ euen from the right hand of God in the highest heauens To him therefore be all honour and glorie and praise for euer and euer Amen And thus albeit this yeelding of glory and praise to our Sauiour is a part yea a chiefe part of his diuine worship and might well haue beene spoken of in the second branch yet it neede not be thought to bee much amisse that it should in this wise be made a speciall conclusion of the whole answer touching the duties of faith belonging to the manifolde comfort of faith touching this Article NOw for the shutting vp of all The danger of not beleeuing this Article according to our order of handling euerie other Article of our faith What is the danger of not beleeuing in our Sauiour Christ and of not obeying him as one thus most highly aduanced to the right hand of the most sacred Maiesty of God Ans It cannot be that the faith of any such should be perfitly established Nay rather all that shall remaine in this their vnbeliefe and disobedience against our glorious Lord and Sauiour shall not onely be excluded from euery benefit of Christ but also stand most deepely subiect to extreame wrath and iudgement as a iust punishment for so great and intollerable a contempt Explication proofe It must needes be so indeede For seeing as it was said euen in respect of the appearance of our Sauiour in the time of his humiliation that he which did not then beleeue in him was condemned alreadie because hee beleeued not in the name of the onely begotten Sonne of God Iohn 3.18 Much rather may it be affirmed now after that our Sauiour is ascended thus into heauen and fully established in his glory And wee may here againe call to minde the wordes of our Sauiour Iohn 8.23 24. and verses 34 35 36. The summe whereof is this that if we beleeue not in him as one that came from heauen as one being sent from God and is gone againe to God into heauen we shall die in our sinnes Herevnto likewise serueth that which our Sauiour spake chap. 16.9 that the holy Ghost after his ascension to the right hand of God in the heauens should rebuke the world of sinne to wit in it selfe euen to the owne condemnation as touching those that would not beleeue in him thus leauing the world after his manifesting of himselfe and going away againe to him that had sent him In which place of Scripture also our Sauiour said further that the holy Ghost should after the same his ascension conuince the world of righteousnesse that is should shew by reall proofe and demonstration euen by reason of his ascension that our Sauiour is righteous for so are the words of our Sauiour himselfe Because I goe to my Father and ye shall see me no more Our Sauiour meaneth till the end of the world And last of all our Sauiour added in the same place of the Euangelist Iohn that the holy Ghost should come to conuince the world of iudgement that is to say that wrath and vengeance is due to all that will not beleeue in him seeing hee hath made it most cleare and euident that the Prince of this world that is the
declarations of Gods iudgements against sin point forward still vnto this last final iudgement specially that vniuersal iudgement vpon the whole world in the daies of Noah for the generality of it and that other of the burning of Sodome and Gomorrha and the other Cities about them in respect of that kinde of visitation which shal be vpon the whole world at that day when as our Sauiour himselfe saith it shall be with the world like as it was in those daies we may well obserue to this end that when mention is made of the eternal confusion of the wicked of the euerlasting felicity of the godly there is a respect vnto this last iudgemeÌ„t As for example Ps 9.6 7 8 O enemy destructions are come to a perpetuall end But the Lord shall sit for euer he hath prepared his throne for iudgement For he shall iudge the world in righteousnes and shall iudge the people with equity And ver 17. The wicked shal turne into hel and all Nations that forget God And Ps 17.15 But I shal behold thy face in righteousnes when I awake to wit at the resurrectioÌ„ I shal be satisfied with thine image And Ps 49.14 The righteous shal haue dominion ouer theÌ„ in the morning that is in the most comfortable day of the resurrection of the iust whenas hel shal consume the beauty of the wicked fro his house that is from the graue Trem Iun. And ver 15. But God wil deliuer my soule from the power of the graue for he wil receiue me to wit into his heauenly kingdom Selah Read also Psal 125.1 c. to the end And Prou. 10.30 The righteous shall neuer be remoued And Ec. 8.12 13. Though a sinner doe euil a hundred times c. yet it shal not goe wel with the wicked And Isai 33.14 God is compared to burning fire yea to euerlasting burnings according to that wee reade Deut. 4.24 But yet more plainely doe the Scriptures following point vs to the last iudgement to the end of the world and thenceforth the state of the godly wicked for euer Psa 1â—2 25 26 2â— O my God saith the Prophet thou hast aforetime laid the foundations of the Earth and the heauens are the workes of thine hands They shall perish but thou shalt indure euen they shall waxe olde as doth a garment as a vesture thou shalt change them and they shall be changed â—ut thou art the same and thy yeares shall not faile The children of thy seruents shall continue and their seede shall stand fast in thy sight And Psal 145 1. O my God and King I will extoll thee and blesse thy name for euer and euer And verse 21. My mouth shall speake the praise of the Lord and all flesh shall blesse his name for euer and euer And contrariwise touching the wicked Eccles 11 9. Reioyce O young man in thy youth saith King Salomon shewing the vanitie of all youthfull plâ—â—sure not ordered in the feare of God but know for all these things God will bring thee to iudgement And chap. 12.14 God will bring euery worke vnto iudgement with euery secret thing whether it be good or euill And ioyntly both of the wicked and godly Isai 66.14 15 16. The hand of the Lord shall be knowne among his seruants and his indignation against his enemies For behold the Lord will come with fire and his chariots like a whirlewinde that hee may recompenâ—e his anger with wrath and his indignation with the flame of fire For the Lord will iudge with fire and with his sword all flesh and the slaine of the Lord shall be manie And verse 24. The worme of the transgressours shall not die neither shall their fire be quenched and they shall be an abhorring to all flesh saith the Lord by his holy Prophet Likewise Daniel chap. 12. verse 2. Many of them that sleepe in the earth an vncertaine or indefinite number put for that which is infinite or innumerable shall awake saith the Angell of the Lord to Daniel some to euerlasting life and some to shame and perpetuall contempt Finally Malachie the last of the Prophets Behold saith the Lord by him the day commeth that shall burne as an ouen and all the prowd yea and all that doe wickedly shal be stubble and the day that commeth shal burne them vp saith the Lord of Hostes and shall leaue them neither roote nor branch But vnto you that feare my name shall the Sonne of righteousnesse arise and health shall bee vnder his winges Thus the last iudgement is not obscurely pointed at though as it were a farre off in the olde Testament But in the new Testament it is most cleare and plaine and it is also more plentifully repeated First by our Sauiour Matthew chap. 8. verses 11 12. I say vnto you that many shal come from the East and West and shall sit downe with Abraham and Isaak and Iacob in the kingdome of heauen And the children of the kingdome shall be cast out into vtter darkenesse there shall be weeping and gnashing of teeth Compared with Luke chapter 13. verses 24 c. 29 30. And againe Matthew 10. verses 14 15. Whosoeuer will not receiue you nor heare your words when ye depart out of that house or that Citie shake off the dust of your feete Truly I say vnto you it shall be easier for them of the land of Sodome and Gomorrha in the day of iudgement then for that Citie And chapter 12.32 and verses 41 42. And chapter 13.36 c. 43. Likewise verses 47 48 4â— 50. And chapter 16. verses 27. The Sonne of man shall come in the glory of his Father with his Angels and then shall hee giue to euery one according to his deedes Moreouer chapter 19. verses 27 28 29. and chapter 22.13 14. And chapter 24 a great part of the chapter And chapter 25. the whole And chapter 26. verse 64. Reade also Iohn 5. verses 28 29. And chap. 14.1 2. And chapter 16. 16 c. 23. Thus our Sauiour Christ is plentifull in the repetition of this Article And so are his holy Apostles Acts 3.19 20 21. and chap. 10.42 rehearsed before And chap. 17.31 And Rom. 2.5 6 c. 16. and chap. 14.9 10 11 12. And 1. Cor. 1.7 8. and chap. 4. verse 5. and chap. 15.24 25 26 27 28. and verses 51 52 c. And 2. Cor. 5.10 Philip. 3.20 21. 1. Thes 1.10 And chap. 5.1 2 3. And 2 Thes 1.5 6 7 8 9 10. and cha 2.1 2 c. And 2. Tim. 1.18 And chap. 4 1. Heb. 9 27 28. And chap. 10.25 26 27 c. Iames 2.13 and chap. 4.12 And 1. Pet. 4.5 And chap. 5.4 And 2. Pet. chap. 3. verses 3 4 5 c. Reuel chap 20.11 12 13 c and chap. 21. and chap. 22. Finally Acts 1 10 11. Two Angels doe immediately vpon the ascension of our Sauiour testifie to his Disciples that hee should come againe from heauen as they had seene
the end Thirdly that nothing shall be able to withstand the course of the preaching of the Gospel till it shall be published in all the world according to the holy will and appointment of God for a testimony against all vnbeleeuers but to the comfort and reioycing yea euen to the honour and glory of the faithfull preachers and professours of the same This is the briefe of the first part of the answer of our Sauiour Let vs consider somewhat more fully of them to the further opening applying of them to our manifold vse and comfort In the rest we will be more short First of all our Sauiour as was said doth admonish vs to beware of the instruments of the diuell whosoeuer shall at any time goe about to peruert vs and to withdrawe our hearts from the truth of the Gospell The which as it standeth in two points to wit the truth of the Person of Christ who he is and the truth of his doctrine what it is so there want not two sorts of instruments which cease not to labour to peruert the mindes of the vnstable either way And therefore it is that our Sauiour giueth so earnest warning both against false Christes and also against false Prophets and Teachers whether seruants to the false Christes or arch heretikes and Masters of any sect contrary to the direction and doctrine of our Sauiour Take heed therefore saith he that no man deceiue you For many shal come in my name c. that is to say not onely with pretence of authority from mee but euen in effect arrogating to themselues my name as if they were the true Christ indeede These as our Sauiour the only true Christ saith shall deceiue many So that by two very forcible reasons he doth warne to take heede of all such First because there should be many of them And secondly because many for want of taking heede shall be deceiued by them But who haue beene such false Christes And who haue at any time beene deceiued by them There haue been many such among the Iewes and many also of the Iewes haue bin deceiued by such not only before our Sauiour gaue this warning but also sithence some whereof are mentioned by S. Luke in the booke of the Acts of the Apostles ch 5.36.37 one Theudas and Iudas of Galile and cha 21.38 a certaine Egiptian Of which sort more are recorded by Iosephus who writeth the Iewes storie as we may read in his bookes both of their Antiquities also of their warrs But though there were no record yet ought we vndoubtedly to beleeue that the word of our Sauiour hath beene fulfilled according to that he said Ioh. 5.43 I come in my Fathers name and ye receiue me not if another shall come in his owne name him will ye receiue And euen to this day so many as vnder the name of Christ doe seeke to draw the mindes of any from the true Christ to themselues who may iustly be in that respect called Antichrists such of whō the Apostle Iohn saith that there were many euē in his time all these may iustly come vnder the name of false Christs Yea whosoeuer doth seeke to draw away from Christ either vnder the name of Christ professedly or by promising those thinges to such as will cleaue vnto thē which none can performe but our Sauiour Christ alone they are according to the mind of our Sauiour false Christes Such false Christes and that in the highest degree are those in the East that drawe all vnder subiection to Mahomet and his Alkoran and here in the West all the Popes of Rome in their Antichristian succession who hold all to their Portuise Masse-booke c. adding detracting changing as they list the lawes ordinances doctrine of the Gospel of our Lord Iesus Christ Yea euery arch-heretike that draweth from Christ by promising safety and saluation by the imbracing of him his doctrine though contrary or swaruing frō the truth of the doctrine of Christ they may all be reckoned false Christes Such as were in former times Praxeus Valentinus Ebion Cerinthus Nouatus Arius Donatus c. of latter times H. N. and his successours great false Christes though more secret and lurking then many of the rest And thus wee may perceiue how the word of our Sauiour is fulfilled that there should be many false Christes And that infinite multitudes haue beene deceiued by them and are yet to this day none can be ignorant that will not willingly shut their eies Now beside these false Christes there are another sort of deceiuers with like circumspection to be auoided of vs as the same our Sauiour the onely true Christ of God doth aduertise vs that is to say false Prophets These we may account to be all such as are seruants to false Christes by their seruile flattery for lucres sake to set vp and aduance their power and excellencie as if all outward peace or spirituall reliefe and safety were to be found in submission and subiection vnto them and as if no other but such were worthy to haue liberty to buy or sell or liue vpon the earth False Prophets therefore are such as preach Mahomet or the Pope or H. N. or the heresie of any other to draw any to be of the sect of their Master heretike And consequently all their deceiueable doctrines must be with like care watched against and reiected as our Sauiour giueth warning ver 11. To the which end purpose our Sauiour vseth the same reasons which he had rendered before to wit the multitude of such deceiuing Prophets which come out of the bottomlesse pit by companies like locusts Reue. 9. as we may take the wicked Iesuits Seminarie Priests in these our daies for example in one kind and because as we haue experience multitudes are through their neglect of this our Sauiours admonition deceiued and peruerted by them O therfore I beseech ye let vs be yet more more carefull to seeke to know our Lord Iesus the onely true Christ the onely begotten sonne of God more perfectly then yet we haue done not onely from the holy prophesies giuen forth of him from the beginning and so from time to time but also in the accomplishment of all thinges in his conception in due time in his birth in his life in his doctrine in his miracles in his sufferings and in his whole most high exaltation euen from the graue to the right hand of God in the highest heauens the which things haue beene from the holy Scriptures in some measure for our parts faithfully opened and declared vnto you And I beseech ye to the further quickening of your diligence let vs consider that the knowledge of our Lord Iesus Christ and of his blessed Gospel is a most high and deepe mystery and of another nature then is all humane literature and learning So that we are ready to imagine too soone that we know all wel enough c wheras we ought
against euill examples the words of our Sauiour are plaine ver 10. and 12. of Mat. And Mark ch 13.12 The brother shal deliuer the brother to death the father the son the children shal rise against their parents shal cause theÌ„ to die And Luk. 21.16 Yea ye shal be betraied of your pareÌ„ts of your brethreÌ„ kinsmeÌ„ friends some of you shal they put to death These teÌ„tatios indeed are very great as we may easily coÌ„ceiue if we earnestly coÌ„sider of theÌ„ but a little while For wheÌ„ neither bond of nature nor religioÌ„ caÌ„ hold theÌ„ in conscience of dutie Beliefe in God the Sone who sitteth at the right hand of God the Father almightie but they will fall from that grace and sweete fellowship which they seemed to be entred into and become persecutors of their owne kinsemen and of good Christian brethren these must needs be accounted very heauie vncomfortable spectacles to the discouragement of our feeble minds if we doe not hearten our selues against them Neither is it a small stumbling block to see any though not fallen to be persecutors yet to be declining from the truth and to be luke-warme yea euen ca-cold both touching the zeale of Gods glory wherwith they seemed so be inflamed before also touching the loue of the brethren whom they made shewe to haue loued in that they were beneficial vnto them so that now they may be scared to be no better then a pray to the diuel to be easily carried away to this or that falsehood of religion But deare brethren how many soeuer we see to doe thus farre be it from vs to be moued by either sort of such examples to wax weary of well doing No no rather so much the more let the glory of God be more deare and precious vnto vs euery faithful brother sister in our Lord Iesus Christ let them be more hartily loued tendered cherished among vs. The which if we shal do then as there is no doubt but the Lord our God wil for his part make precious reckoning of vs so wil he also for the loue he beareth vs in his Son in such sort either restraine moderate the rage of the wicked or strengthen vs in patieÌ„ce that we shall alwaies find our most safe blessed protection vnder the faithful and constant profession and practise of his onely true holy religion and worship They shall not kill all but some of you saith our Sauiour Wherfore let vs not in any wise giue place to any fearful thoughts howsoeuer they shal assalt vs so as we should say to our selues by the suggestion of the diuel to our own discomfort O what shall we doe how shall we now escape The wicked are mightily increased The zealous godly are few If we deale not very warily and frame our selues to be like to them to seek fauour with theÌ„ there shal be no abiding for vs. Nay rather let vs assure our selues that the lesse the slock of the Lord is the more vigilant will he be to defend it or if he suffer any to fall into the hands of the wicked the more rigorous they shal be in oppressing tormenting the more gracious merciful wil he be in vpholding strengthening comforting as the true church of God hath had experience from time to time Let vs not therefore be discouraged through any feare Not a haire of your head shal perish saith our Sauiour Luk 21.18 That is it shall not perish without the prouidence of God further then he shall think good to permit And therfore much lesse shall our liues whole bodies perish otherwise then he shal dispose of them Wherfore I say againe as our Sa exhorteth let vs be of good coÌ„fort arme our selues with inuincible patience that so we may most safely retaine hold the possessioÌ„ of our soules For this is the onely sure possession of them to be prepared to all affliction for the Lords cause But that which may yet more effectually incourage and confirme vs to be of good comfort constaÌ„t in the Lord against all discouragement it is the most gracious promise o four Sa that if we continue to the end to wit of this short life that we are here to liue yea euen of that short time of affliction which shal betide vs we shal be saued That is we shall not onely be freed from all trouble but also set in a most happie estate eternally in heauen with all the Saints which haue from the beginning passed through many afflictions into the same kingdom Neither is it a small incouragement that God will so prosper his owne work in the hand of his seruants that no resistances of the wicked shall be able to hinder it so but it shall take that good effect whereunto he hath appointed it For as our Sauiour saith This Gospel of the kingdome shall be preached through the whole world For a witnesse vnto all nations and then shall the end come Our Sauiour had said before after mention made of wars that the end is not yet that is the destructon of Ierusalem and the Temple and therefore much lesse the end of the world But here he saith that after the Preaching of the Gospell to all nations then should the end come to wit not onely of Ierusalem first in the time thereof Beliefe in God the Sonne who shall come from heauen to iudge both the quâ—cke and the dead which was not till the Apostles were dispersed into all quarters as one may say and had Preached the Gospell farre and neare but also the ende of the word shall be then when God hath fulfilled the course of the Gospell and caused it to be preached in all places wheresoeuer he hath any people till hee hath gathered into his Church the whole number of his elect by the voice of his Gospell Thus much of the first part of the answere of our Sauiour more generally both concerning the time of the destruction of Ierusalem and also of the ende of the world not definitely determining the space of time either of the one or of the other but onely thus farre that there should first bee great and many troubles before the destruction of Ierusalem should come and then againe after that many like great troubles before the world should end Like as the Apostle prophesied afterward concerning the day of the Lord and the last iudgement that there should come a departure first and that Antichrist should be reuealed And Iohn in the Reuelation that the Churches of Christ should be grieuously afflicted before that time And herein we haue beene the more large for the more full and plaine opening and for the better applying of these most graue and weightie things to our manifold vse and comfort God grant that wee may ioyfully entertaine this most holy doctrine of our Sauiour concerning affliction that so we may the more ioyfully indure the afflictions
of it The citie of Ierusalem and the Temple thereof were by Gods speciall ordinance and appointment singularly holy vnto him and of great account euen for his owne name and mercies sake and so were the people also for many ages of ancient time a peculiar people vnto him and chiefly beloued of him And yet all that could not hinder the due course of Gods vengeance after that the bountifulnesse of his mercie and long suffering was most notoriously abused by them It was in vaine for the Disciples to stand vpon the goodlines strength of the building or any such thing to disswade or pitie the destruction thereof So likewise whatsoeuer may bee saide concerning the beautie of the heauens though they bee honoured by the name of his throne the fruitefulnesse of the earth which is called his foote-stoole the stately buildinges that are built vpon it by the ministerie of man the pleasant orchyardes and gardens the rich furniture of houses the beautifull plate and Iewels which are the delights of men all shall bee in vaine and of no force with God to stay that vniuersall iudgement which hee hath for the sinnes of the world when once they shall be full ripe determined to bring vpon it moreouer and beside his particular iudgements wherewith hee will euery day visite the earth in the meane while Wherefore also let nothing be able to hinder our hearts from a dutifull attention toward the doctrine which our Sauiour vouchsafeth to deliuer vnto vs in this behalfe And first concerning the time of this last and greatest iudgement of all other and therewithall concerning the signes of it our Sauiour doth first more generally referre vs to the tribulations before described concerning Ierusalem or rather to the tribulations described before that in the first part of the answere of our Sauiour which as was said treateth of the common troubles both of the world and also of the Church which should not onely goe before the destruction of Ierusalem but also followe after euen to the neare approaching of the last iudgement of our Sauiour And then more particularly according as hee had told his Disciples that beside those before expressed signes they should haue no other speciall signe of the calamitie to come vpon Ierusalem but the compassing of the citie by the Roman Armie so hee doth proportionably tell his Disciples or rather vs by speaking to them seeing vpon vs are come the dayes of the more neare approaching of the ende of the worlde that there shall bee noe other signe more particular then those which hee hath alreadie mentioned vntill hee shall by his very comming declare really and indeede that the ende it selfe is come So that then beside the generall signes going before the ende of the world answerable to those which went before the destruction of Ierusalem wee haue here in the wordes of our present text a description of those signes which shall more immediately goe before the comming of our Sauiour and then of the comming of our Sauiour himselfe at the very ende of the world from whence and whether hee will come together with the manner of his comming and the persons whom hee will iudge who also are described by the effectes which his comming shall haue in their hearts though to a contrarie ende and purpose in diuerse of them as wee shall obserue Let vs therefore weigh these thinges in order And first concerning the time of the last iudgement our Sauiour Christ saith that it shall be immediately after the tribulations before expressed The which wordes wee must either vnderstand of the common troubles generally set downe in the first part of the answere of our Sauiour they being as well forerunners of the end of the world as of the destruction of Ierusalem or else we must vnderstand this word immediately to be spoken not so much in respect of our computation of time as in regard of the estimation of God with whom a thousand yeares is but as one day as the Apostle Peter teacheth 2. Ep 3.8 But seeing our Sauiour speaketh familiarly to informe his church rather then to disclose the vnsearchable minde of God therefore we may iustly vnderstand it in the first sense Neuerthelesse this being yeelded there ariseth a further question concerning the darkening of the Sunne whether our Sauiour doth in these wordes speake properly and in the naturall sense or tropologically and in a borrowed phrase or speech To the which we answer that it is true indeede that the Lord by his holy Prophets hath vsed these very same speeches metaphorically to signifie great troubles and publike alterations of states and kingdomes in the world as Ezek 32 7 8. to expresse that great distresse which hee would bring vpon Egypt by the King of Babylon when I shall put thee out I will couer the heauen saith the Lord and make the Starres thereof darke I will couer the Sunne with a cloude and the Moone shall loose her light All the lightes of heauen I make darke for thee and bring darkenes vpon the land saith the Lord God I will also trouble the hearts of many people And Isai 13.9.10 the same borrowed speeches are vsed to describe the fearefull destruction of Babylon by the Medes and Persians Behold the day of the Lord commeth cruel with wrath and fierce anger to lay the land wast and he shal destroy the sinners out of it For the Starres of heauen and the Planets thereof shall not giue their light the Sonne shal be darkened in his going forth the Moone shal not cause her light to shine And thus it is said Amos. 5.18 woe vnto you hee speaketh to the wicked that desire the day of the Lord to wit of his mercy what haue ye to doe with it the day of the Lord that is of his vâ—sitation vpon sinners is darkenes and not light As if a man did floe from a lyon and a beare met him c. And ver 20. shall not the day of the Lord be darkenes and not light euen darkenes and no light in it Likewise Ioel ch 2.2 And in the same ch v. 3â— 31 the same speeches with a further allusion to some former strange works of God are vsed to note the strange effects which shuld follow vpon the first comming of our Sauiour into the world and in the times succeeding by the Preaching of his Gospell I will shewe wonders in the heauens and in the earth saith the Lord blood and fire and pillars of smoke The Sunne shal be turned into darkenes and the Moone into blood before the great and terrible day of the Lord doe come Thus I say these kinde of speeches as we see are vsed to note strange things and alterations metaphorically Read eccles cha 5.16 ch 12.2 And what could more significatly expresse the same Neuertheles this letteth not why we may not vnderstand our Sauiour in these words not onely to vnderstand strange euents by a figuratiue phrase of speech but also the very accomplishment
of the things themselues in their proper kinds immediately before his comming to iudgement like as the Sunne was darkened indeede in the time of the crucifying of our Sauiour by the space of three houres And so doth that place in Ioel seeme to giue to vnderstand For it is to be extended not onely to the first comming of our Sauiour but also to his second At which time wee knowe that our Sauiour shall come in flaming fire in deede 2. Thess 1.8 and 2. Pet. 3 verses 10 and 12. That the heauens shall passe away with a noise and be dissolued by fire c. So then the meaning of our Sauiour may well be that beside the great and strange troubles which shall be euen to the end many times falling out so strangely as heauen and earth should goe together as one would say the strange things here mentioned should really and in deede come to passe And so doth S. Luke report this part of the speech of our Sauiour that not only there should be really signes in the Sunne and in the Moone and in the Starres and that the Sea and waters should roare but also that as effects from the same signes present and sodaine before their eyes The hearts of men should faile them for feare For then saith our Sauiour there shall be signes in the Sunne and in the Moone and in the Starres and vpon the earth trouble among the nations with perplexitie not knowing what to doe for want of counsell en aporia the sea and the waters shall roare And mens hearts shall faile them for feare and for looking after those things which shall come on the world for the powers of heauen shall be shaken Luk. chap. 21.25.26 And then as it followeth in the next verse shall they see the Sonne of man come in a cloude with power and great glory The which words reported by S. Luke may well serue to cleare those which are recorded by S. Matthew where our Sauiour saith that then to wit at the end of the world The signe of the Sonne of man shall appeare in heauen so that all the kindreds of the earth shall mourne Yea and that with deepe mourning beating their breasts Copsontas cōcutientur as the Greeke word importeth For it can be no small or base signe that can worke this mighty and rare effect vpon the earth The signe of the Crosse as some would vnderstand these wordes or the representation of those wounds which were made in his flesh vpon the Crosse they being signes of his humiliation and abasement and not of his glory they are not fit to set forth so great a Maiestie as our Sauiour will no doubt come withall as it followeth also in the same text of Matthew thus and they shall see the Sonne of man euen him whom the wicked had before despised come in the cloudes of heauen with power and great glory So then the signe of the Sonne of man seemeth to be nothing else but the euident declaration of his comming in such sort as his diuine Maiestie cannot but be discerned of all to be in the present viewe without any further the least delay The signe therefore of the comming of our Sauiour may not vnfitly be taken for the glorious and aspectable comming it selfe like as in like phrase of speech Circumcision is called the signe of Circumcision because it was appointed of God to be a sensible declaration of his speciall loue and fauour toward his people Or as our Sauiour speaketh of the signe of the Prophet Ionas when he telleth the vnbeleeuing Iewes who despised many signes that they should haue no other signe but the signe of the Prophet Ionas that is to say the accomplishment of that which was in him prefigured concerning his buriall and resurrection As though he should haue saide the thing it selfe accomplished shall be a sufficient and full signe to those that will looke vpon it and obserue it And thus the comming of our Sauiour at the last day Epiphaneia Illustris apparitio is called his euident and bright appearance signified by the Greeke word Epiphancia applied thereunto 2. Thessalonians 2.8 And 1. Timothie 6.14 Likewise 2. Timothie 4 1. and verse 8. And Titus 2.13 In which sense also the comming of our Lord Iesus Christ is saide to be a cleare reuealing of him in his glorie at that day as wee reade Luke 17.30 The Sonne of man shall be then reuealed apocaluptetai And 1. Corinthians 1.7 waiting for the reuelation apocalupsin of our Lord Iesus Christ. And 2. Thessalonians 1.7 When the Lord Iesus shall shewe himselfe from heauen en te apocalupsei tou Curion Iesou Likewise 1. Peter 1.7 And chapter 4.13 Likewise vnder another Greeke word phanerothe Colossians 3. verse 4. When Christ who is our life shall appeare or be made manifest And 1. Pet 5. verse 4. Phanerothentos tou archipoimenos When the chiefe shepheard shall appeare And 1. Iohn 3.2 We knowe that when he shall appeare we shal be like him for we shall see him as he is And thus the signe of the Sonne of man may well be interpreted by that which followeth in our text of the Euangelist where our Sauiour addeth these wordes as an explication of the former All the kindreds of the earth shall see the Sonne of man come in the cloudes of heauen with power and great glorie And he shall send his Angell with the great sound of a trumpet c. Now verily there can be no more meet signes of the appearāce of the glorious Iudge of the world then these wherin we are the rather to rest because we cānot bend our thoughts to finde out anie other but we shal be left at vncertaine cannot but wander without all warrant or ground we know not whither Let vs therfore rest in that which our Sauiour himselfe hath reuealed or els let vs willingly suspend our iudgement till the time be come when the performance it selfe shall declare what other signe it is which he meaneth ANd thus hauing spoken of the time of the cōming of our Lord Iesus Christ to iudgement of the signes thereof both former latter last of all as our Sauiour himselfe hath foretolde and described them it is therewithall euident both from whence and also whither our Sauiour shall come to execute his iudgement to wit from the highest heauen into the inferiour heauen next vnto vs here on earth according to that Act 1.11 Philip 3.20 1. Thes 1.10 and cha 4.16 The Lord himselfe shall descend from heauen with a shoute or as the Greek words En celeusmati signifie with a readie yeelding of all heauenly creatures therevnto as with one entire indeuour and consent and with the voice of the Archangell and with the Trumpet of God And it is also from the same wordes of our Sauiour in the text of the Euangelist Matthew manifest in what manner our Sauiour shall come to execute his last iudgement to wit in a most
we reade 1. Pet. 3.19 20. The people at that time regarded not to preuent the day of their visitation though a time was set them if they would not repent Therefore that is because of their great sinnes and securitie in sinning the Lord said My Spirit shall not alwaies striue with man because he is but flesh Gen. 6.3 and his daies shall be a hundreth and twenty yeares to wit before his destruction if he will not repent Wee regard not to repent though we are altogether vncertaine how soone we may be called to our generall reckoning and account So then as touching the world it is all one whether they haue a time of repentance or no time limitted vnto them In St. Luke there is also though likely vttered by our Sauiour at another time the example of the daies of Lot added to this of Noah to the very same purpose and therefore may we well make mention of it here Likewise saith our Sauiour Luke chapter 17. verses 28 29 30. as it was in the daies of Lot they did eate they dranke they bought they sold they planted they built But in the day that Lot went out of Sodome it rained fire and brimstone from heauen and destroied them all After these ensamples shall it be in the day when the Sonne of man shall be reuealed This vncertaintie of the time to our knowledge though most certaine and exactly determined in the counsell of God Beliefe in God the Sonne who shall come from heauen to iudge both the quicke and the dead it is in the last place of the description of the tâ—me amd manner declared from the sodaine and contrarie effects instanced by two combined examples as one may say the first of two men in the field working together the one receiued to wit into the kingdome of heauen as Luke 17.17 the other refused that is as one adiudged to euerlasting torment The second example is of two woman grinding at the mill the one receiued the other refused And in the Euangelist Luke the chapter before alledged verse 34. there is a third instance expressed I tell you saith our Sauiour in the night there shall be two in one bed the one shall be receiued and the other shall be left And beside this there is also this vse prescribed from the former examples of the daies of Noah and Lot that euery one ought to be so willingly prepared to meete the Lord that they should haue their mindes sequestred from all desire after earthly things or else that all contrary desires and indeauours in seeking after the enioying of them should be in vaine yea perillous and damnable vnto them At that day therefore saith our Sauiour he that is vpon the house and his stusse in the house let him not come downe to take it out and he that is in the field likewise let him not turne backe to that which he left behinde Remember Lots wife Whosoeuer will seeke to saue his soule to wit by any vnlawfull practises against the Lord Zoogonesei A metaphore in like sense as it is said The blood of the Martyrs is the seede of the Gospel For it is as the seed of their owne saluation as in seeking to elude or escape his iudgement they shall loose it and whosoeuer will loose it that is to say willingly in the waies of God he shall get it life Thus much out of St. Luke in another place though belonging to the same doctrine But as touching the use it followeth to be more fully considered of vs from the words of our Sauiour recorded by Saint Matthew when we shall proceed to a new portion of our text But before we come to that let vs obserue two things more First concerning the former three couple of instances in the which the one of euery couple were receiued the other refused yea though they were about lawfull businesse of this life or at their naturall rest what then shall we thinke of those both couples and companies that shall be found vnlawfully busied either in bed or at board as we vse to speak such as giue themselues to wantonnesse and vncleannesse or to any other lewd practise or that spend their time wholly or principally at dicing and carding or in any other exercise of vaine pleasure and delight without regard of the honest and godly duties of some good and profitable calling The nature also of the refusing which our Sauiour speaketh of would diligently be considered of vs. For it is a most terrible thing to be left so as a man shall remaine for euer seperated from the Lord world with out end to remaine in extreame anguish of soule and bodie in a conuiction of all former contempt and sinne and rebellion against the holy word and Gospel of God Neuerthelesse we must not so take the words of our Sauiour concerning the receiuing of one and the refusing of the other as though no two or more in a company shall not be receiued together For out of question though thousands of the elect faithfull and dutifull children of God should be gathered together in one place at a sermon or vpon any other iust occasion no one of them should be refused And yet for all that let none being without faith and care of godlinesse in himselfe thinke that because he is with the godly in neare society in outward and ciuill respects that therefore he shall be saued Nay rather the wife liuing with a godly husband and is not godly herselfe or the husband liuing with a christian wife and is not himselfe carefull to serue and obey Christ and so of parents and children c they shall the rather be condemned because they profit not by such excellent examples which God hath set before them in a continuall view to put them in minde of their dutie This ought therefore not onely to cause euery one to be carefull for himselfe but also as much as lieth in him for his neare companion the husband for the wife the wife for the husband the parents for the childe and euery friend for his friend that they also may be saued with them Thus much concerning the first of the two obseruations mentioned before Now secondly let vs obserue that whereas our Sauiour in describing the security of the old world in the daies of Noah and of Lot maketh menâ—ion of their marrying and giuing in marriage of their eating and drinking of their buying and selling of their building planting it is not because these things or any of them are vnlawfull in themselues For we know that marriage is the ordinance of God yea an honourable ordinance And God that hath giuen vs appetite and made his good prouision with a bountifull hand for the feeding of vs it is his good will no doubt that we should eate our meate yea not onely for necessitie but also sometimes for daintie It is lawfull also to buy and sell yea necessary for a Commonwealth and benefite to all
before For as any haue died and as they doe from day to day depart this life either in faith and repentance or otherwise so shall they be found and iudged then like as all shall be whosoeuer shall be found aliue at his comming Wherefore seeing the Disciples of our Sauiour were to watch at that time when he spake vnto them because the time of his comming was vncertaine though further off therefore we are to watch now seeing the time is not onely as vncertaine as it was but also much rather as much as almost sixteene hundred yeare commeth vnto as was said before But let vs come to the words of our Sauiour and first to those which are deliuered more simply and without parable Watch therefore saith our Sauiour as we reade in the Euangelist Matthew for ye know not what houre your Master will come These words of our Sauiour are recorded more fully by the Euangelist Marke let vs therefore make our supply from him to our more full and plaine instruction in this his admonition Qu. Which therefore are the wordes of our Sauiour as St. Marke reporteth them Answer They are these as we reade chap. 13. verse 33. Take heede watch and pray for ye know not when the time is ExplicatioÌ„ Here indeed we haue three words in stead of one and so the minde of our Sauiour more fully opened as it were by an excellent commentary vpon the words of the Euangelist Matthew For whereas in all wise and circumspect dealing these three thinges are necessary to bee put in continuall practise first that the danger imminent bee seene and discerned secondly that it be watched against and preuented by all meanes as much as lieth in him that is in danger thirdly that if he finde himselfe too weake he doe implore and craue the aide of such as hee knoweth to be both willing and also able to relieue and aide him All these are here mentioned by our Sauiour First take heede Blepete see looke to it secondly watch thirdly pray And wee haue great neede to be stirred vp to all these things For howsoeuer we are vsually warie enough to espy bodily dangers and such as would annoy vs in our outward estate and accordingly wee are also ready to watch narrowly and with all diligence to make all the friends we can to backe vs yet touching our soules and the eternall welfare of them yea touching the eternall saluation both of soule and bodie we are euery way strangely negligent Wee are so farre from watching against the danger and from seeking helpe that wee are willingly ignorant that we are in any danger at all Wee fare as if it were a matter of no difficultie to attaine to the kingdome of heauen But alas all that thinke so are vtterly deceiued It is a matter of the greatest difficultie in all the world No aduersaries of our outward welfare how craftie and crabbed instruments of the diuell soeuer they are be of like subtiltie as is the diuell himselfe yea many diuells who are aduersaries to the saluation of our soules Ephes chap. 6. verses 10 11 12. And therefore wee had neede to be in speciall watch and ward against them as we are admonished 1. Pet. chap. 5. verses 8 9. And besides this the aduersaries which the diuell vseth for his instruments to hinder our saluation by the peruerting of our mindes such as our Sauiour hath giuen warning of to wit false Christs and false Prophets they are more dangerous in their craft that way then any aduersaries of the outward peace of our liues are And therefore wee haue most speciall cause to bee specially prudent and watchfull in this behalfe all the daies of our life we for our parts and all other euen to the day of our Lord Iesus Christ But because we cannot either by our owne foresight espie our danger in this respect or by our owne strength or any coadintory helpe of any man escape the continuall danger wee are in to be pulled away from the due care of our saluation wee are therefore aboue all things according to the direction of our Sauiour to pray to God and to seeke for helpe at his most gratious and onely al-sufficient hand that we may by him be guided and strengthened to walke on safely and constantly to the escaping of all the dangers which wee are most dangerously compassed about withall In which respect most comfortable is the promise which God hath made to all such as shall faithfully constantly seeke vnto him as we reade Ioel chap. 3.32 Whosoeuer shall call on the name of the Lord shall be saued Yea this benefit as there the Prophet saith shall be found of those that shall pray to God when his great and terrible day shall come euen that day when the Sunne shall be turned into darknesse and the Moone into blood c. according to that which our Sauiour saide should come to passe before his comming to execute his most feaâ—â—full iudgement Yet so as wee must take heede that wee doe not thinke that euery one that shall vpon the sodaine view and terrour of Gods comming to iudgement say Lord haue mercie vpon vs shall be saued For then sure it is likely that none at all should be condemned But this promise is made to such onely as shall be found true worshippers and beleeuers in God who acquaint themselues with the duties of his seruice and worshippe of the which prayer is a very principall one as may appeare by this that the Lord himselfe did for the same cause call his house a house of prayer And as may appeare on the contrary in that he doth note out all heathenish and profane persons by this marke that they are such as doe not call vpon him Psal 14.4 and Psal 79.6 and Ier. chap. 10. verse 25. Hence therefore wee may see that they are in a blessed estate whosoeuer are carefull to invre their hearts with the performance of this excellent dutie of true christian prayer both morning and euening and so often as iust occasion is giuen both publikely and with their families and in their owne secret chambers and closets that God who seeth in secret may reward them openly Thus much concerning the words of our Sauiour as they are recorded more fully by the Euangelist Marke then they were by the Euangelist Matthew But now if wee might be certified in this great case of danger what those things are which wee are to watch against as being very dangerous vnto vs and likewise what wee are to pray for at the hands of God then should this admonition of our Sauiour conteine an excellent and full instruction as we must needes confesse Behold therefore the Euangelist Luke sheweth that our Sauiour continued the speech of his admonition euen thus farre also as we reade in the Gospel written by him chap. 21. verses 34 35 36. Question Let vs heare those words of our Sauiour Which are they Answer Thus saith our Sauiour in
and beautifie that it might be the more gratefully accepted of vs. Let vs therefore with willing hearts proceede to these parables which our Sauiour vseth There are diuers of them one taken from the Master of the Familie keeping at home two from the Master of the Familie going from home giuing his seruants their charge and committing his goods vnto them and one from a Bride-groome being to solemnize his mariage which is vsually called the Parable of the tenne virgines Of these let vs consider in the same order and manner which the holy Euangelists haue recorded the same Question And first of the parable of the Master of the Family abiding at home Howe doth our Sauiour contriue that to stirre vs vp to watchfulnes Answer Thus wee reade in our text of the Euangelist Matthew chap. 24. verses 43.44 43. Of this be ye sure saith our Sauiour if the Master of the house knewe at what watch the thiefe would come he would surely watch and not suffer his house to be digged through Or we may read it with some change of tense in our language thus If the Master of the house had knowne at what watch the thiefe would haue come hee would haue watched and not haue suffered his house to be digged through 44. Therefore be ye also readie for in an houre that ye thinke not will the Sonne of man come Explication In these words of our Sauiour we haue both the first parable and also the vse of it so plainly expressed that we need not vse many words for the interpretation or application of it saue only because of the diuerse translation or reading mentioned in the answer For if we read it as it is first set downe according to our English translation as M. Beza hath translated the Greek Tremellius the Syrian text into Latine in our present text as if our Sauiour ment to shew what a man would doe if he should before hand vnderstand the purpose of a thiefe namely that he would then surely watch c. then the reason of the parable inferreth the vse thus that insomuch as no gouernour of a Familie is so carelesse but hee would watch and defend his house in such a case of imminent danger both to keepe his goods to his owne proper possession and vse and also his family in safety and from perill of their liues then much more ought wee to watch for our soules against the danger of eternall destruction yea euery one that hath any care and tuition of other should be speciallie carefull ouer them also with this care that as much as lieth in him they might be saued with him for euer Such is the meaning of the vse in the first sense But if wee reade it as if the parable were framed of a thing alreadie past to shew the euill euents which followed for want of former watchfulnes namelie that the secure mans house was digged through c. as Master Caluine translateth the parable and likewise Master Tremellius as we reade in his translation out of the Syrian Luke 12.39 where the same parable is set downe in the same Greeke forme of speech and as H. Stephanus translateth in his marginall notes Ei eidei c. egregoresen an caâ— oue an ciase c. both vpon Luke and Matthew Si sciuâ—sset c. vigilasset non siuisset perfodi domum suam and as the Geneua translation is in Luke then the vse of the parable should be this that insomuch as the losse of outward thinges breedeth such repentance in men when it is too late that they had rather then any thing they had wanted that nights sleepe infinitely much rather then ought euery one of vs to watch and that continually in regard of the safetie of our soules eternally seeing we haue so faire a warning giuen vs of that continuall danger which wee are all in without continuall watch and ward both in respect of our selues and also in respect of others committed to our charge And thus doth the parable seeme to fit most aptly both to the wordes going before and also to those that followe in our text concerning the vncertaintie at what time our Sauiour will come though it is reuealed vnto vs that it is most certaine that he will come and therefore that it lieth vs in hand to be continually watchfull Yea and to this end our Sauiour baulketh not so to sute the parable as it falleth out that hee compareth himselfe in regard of the same vncertaintie of his comming to the secret and vnknowne comming of a thiefe to rob and spoile But so as it may stir vs vp to watchfulnes he is content to beare this disparagement of the similitude for his part And againe Reuelation chapter 16. verse 15. Behold I come as a thiefe Blessed is hee that watcheth and keepeth his garments to wit lest they be stolen and lest he walke naked and men see his filthines that is lest a man be found in his sinnes through his neglect of faith and repentance And so doth the Apostle Paul to the same end put the Thessalonians in minde of it with a little qualifying of the harshnes of it 1. Epistle 5.1.2.3 But of the times and seasons brethren saith the holy Apostle ye haue no neede that I write vnto you For ye your selues knowe perfectly that the day of the Lord shall come euen as a thiefe in the night For when they shall say peace and safety then shall come vpon them sodaine destruction as the trauell vpon a woman with childe and they shall not escape Read also 2 Pet. 3.10 Thus much shall suffice concerning the first parable of the Master of the familie keeping at home LEt vs nowe come to the second which is the first of those which our Sauiour giueth forth of the Master of a Familie which vpon occasion goeth from home and giueth his Steward charge to ouer-see and to keepe his family in good order Question In what words is this parable set forth vnto vs Answer It followeth thus from the 45. verse of the 24 chap of S. Matthew 45. Who then is a faithfull seruant and wise saith our Sauiour whom his Master hath made ruler ouer his houshold to giue them meate in season 46. Blessed is that seruant whom his Master when hee commeth shall finde so doing 47. Verily I say vnto you he will make him ruler ouer all his goods 48. But if that euill seruant shall say in his heart my Master doth deferre his comming 49. And begin to smite his fellowes and to eate and drinke with the drunken 50. That seruants Master will come in a day when he looketh not for him and in an houre that he is not ware of 51. And hee will cut him off and giue him his portion with hypocrites there shall be weeping and gnashing of teeth ExplicatioÌ„ For the more cleare opening of this Parable it shall be good for vs to haue our recourse to the Euangelist Luke
feast at night but also that the Bride-groome should be brought to the Bride by a traine or companie of maidens the daughters of his neare friendes Yet I doubt not but he doth of purpose chose to giue forth this parable vnder the name and example of womankinde yea euen of yong and tender maides to admonish them as well as men that as they are appointed of God to bee heires of the same grace and saluation so they may knowe that the same dutie of watchfulnesse and constancie in the faith and in all good fruites thereof is to be performed of them in their places and callings as well as of men Yea the yonger are hereby admonished as wel as the elder yong men and maides also old men and children as it is in the 148. Psalme No youth or tendernesse of those that bee of discretion must exempt vs from vsing all good diligence and painefulnesse in seeking after the kingdome of heauen Wee knowe the curse which the Lord threateneth whereof euen the daintie and delicate both men and women that will scarcely set their foote on the ground shall bee partakers as well as the rest for their want of care to obey the Lawes and commandements of God Deut 28. verse 5â— and 56. Let vs therefore all without exception knowe that it is our dutie to watch diligently and carefully to prepare our selues against the day of the Lords iudgement whensoeuer he shall come For otherwise as our Sauiour telleth vs. The Kingdome of heauen shall be likened to ten Virgines to wit as touching this point of admitting and receiuing those onely thaâ— be carefull to prepare themselues aright and of excluding and reiecting all the rest The particulars of this parable are thus to be vnderstood and applied The Bride-groome signifieth our Sauiour Christ in respect of that spirituall mariage which hee mindeth eternally to celebrate and solemnize with his Church at the ende of the worlde the which hee hath alreadie espoused to himselfe as it is most plentifully and delightfully described in the most holy and excellent songe of songes by King Salomon In which respect also Iohn Baptist calleth our Sauiour the bride-groome and professeth himselfe to bee for his part a friend of the bride-groome Iohn 3.29 And our Sauiour calleth his twelue the children of the marriage chamber and himselfe as the bride-groome for the time he was present with them Mat 9.14 15. The tenne Virgines doe represent the visible Church of God here in this world Of the which some regard onely the external calling and the outward profession of the Gospell so farre as it hath praise and allowance of men and these are but hypocrites other doe not rest themselues in the outward calling and profession but seeke after inward truth the power of godlines through the sanctification of the spirit of God And these alone are the true members of the visible church insomuch as they onely appertaine to the secret election end internall calling of God As touching the equall number of fiue of the one sort that is the wise and fiue of the other who are saide to bee foolish it is not to bee stood vppon as though that were intended by our Sauiour insomuch as wee knowe what hee hath saide other where to wit that many are called but fewe chosen Yet this is certaine that euery true member of the Church is truly wise seeking after inward truth as was saide and that all other are foolish how many soeuer they are who looke no further then to an outward profession albeit they heare daily that God maketh no reckoning of the outward man though that seeme to be neare when the heart is remoued farre from him The long staying of the bridegroome noteth the distance of time betwixt his ascension vp into heauen and his comming to iudgement at the ende of the world which proueth longer then men would haue thought For so it falleth out oftentimes in matters of great solemnitie that many occasions breede delay aboue that the attendants doe knowe off And verily many great workes of God were to be wrought betwixt our Sauiours leauing of the world and his returning to it againe which required as wee haue experience a long tract of time And it is of the infinit mercie of God that there is such a delay to the end that none of his elect might perish but in his due time come to the knowledge and faith of their saluation The fayling of the oyle in the lampes of the foolish noteth the detection and discouerie of their hypocrisie and that they were not grounded and truly rooted in Christ They had a certaine historical knowledge but not the graces and gifts of sanctification neither sought they after them The full supply of oyle which the wise furnished themselues withall as it were against a deare yeare noteth their inward truth and stedfastnesse of faith and godlines they hauing their lampes as it were vnder the two oliue trees of God for the continuall cherishing and feeding of the light thereof as we read Zech 4.1.2 Yet not so but the wise haue their infirmities and failings as if they were not better then the rest in inward truth who seemed to be as good as they in outward shewe but their inward truth reuiueth all when as the best motions of the rest doe quickely vanish quite away The sudden comming of the bridegroome noteth the sudden comming of our Sauiour to iudgement when the time of his stay is once expired Neuertheles that iudgement which shall be the condemnation of the foolish it shall be the saluation of the wise For this as was saide in the beginning is signified by the shutting of the gate against the rest The which no noubt shal be as dolefull to those which shall be depriued of this feast as it shall be ioyfull to those that shall be made partakers of it according to that Reuel chap 19.7 Let vs be glad and reioyce and giue glory to the Lord our God for the marriage of the Lambe it come And verse 9. Blessed are they that are called to the Lambes supper Finally in this parable it is most needfully to be marked of vs that when the opportunitie of accompanying this Bride-groome to the mariage feast is once past that there is no recouering of it for euer after And not to prepare and furnish our selues throughly is in a manner all one as if we neuer set foote out of doores Wherefore as we began so let vs end Take we heed that we be prepared and that we may be found watching alwaies because we knowe not the day nor the houre when the Sonne of man will come THe last parable is yet behind tending to the same end with the former as it is plaine by the manner of the inferring or knitting of it with the same as it followeth in the text Question How is that How much a talent was according to our present coine thoug it bee not easie to oftimate
But they doe well to dispute the matter now prouided they would speedily moderate and determine the question well before the time of the account here spoken of doe come For assuredly then the terme will be out and no further day granted for any disputation about the matter And happie shall they be that shall turne all their care to practise that vsurie which our Sauiour hath commended as being the onely lawfull and blessed vsurie which bringeth sound and durable gaine with it euen to as great abundance may be desired For to him that hath saith our Sauiour shall be giuen and he shall haue abundance when as on the contrarie that shall be taken away which the vnprofitable seruant refuseth to make any vse of Thus much of this parable as it is recorded by Saint Matthew Wherevnto as was said that other in the 19. chap of S. Luke accordeth touching the substance and scope of it As for the circumstances often seruants answerable to the number of the 10. virgines in the former parable of the Mina or pound a great deale lesse summe of mony giuen to euery one in stead of the talents in diuers proportions deliuered to the rest they doe nothing preiudice the same substance and drift of either parable No more doth the diuerse proportion of the gaine or diuerse measure of the reward This onely is to be materially obserued in Luke which is not set downe in Matthewe that the noble man going into a farre countrie was hated of his Citisens who after his departure rebelled against him though all in vaine For at his returne the noble man doth execution vpon all those rebells Euen so shall it bee at the ende of the world None of those that refuse to submit themselues to the regencie and gouernment of our Sauiour Christ here in this world shall escape his reuenging hand according to the conclusion of the parable in these wordes Moreouer those mine enemies which would not that I should raigne ouer them bring hither and slay them before me The Lord Iesus himselfe will see the execution done vpon all those that rebell against him and his Gospell by the ministerie of his holy Angels immediately vpon his sentence iudgement pronounced against them at the last day Mat 13.41 42. and verses 49.50 The consideration of all these things must needes be of great force to awaken all that shall duly weigh and beleeue the wordes of our Sauiour to bee faithfull and true to be continually watchfull that at the last iudgement they may be found good and faithfull seruants to God And I doe hartily pray God that the same good effect may be wrought in our hearts who haue heard these things thus plentifully laide forth vnto vs and that also in so great varietie of perswasion as our blessed Sauiour hath in wonderfull desire of our saluation commended the same vnto vs that whether we dye before his comming or liue till his comming wee may be found such as wee ought to bee For as hath beene often saide it commeth all to one reckoning in effect whether wee liue to that day or no. For as wee dye now so shall we be found then either iust or vniust true beleeuers or hypocrites Wherefore seeing our death is as vncertaine to vs how soone it shall be to euery one of vs for our parts as the comming of the Lord shall be to the whole world let not any of vs stop our eares or harden our hearts against the gracious warning which is giuen vnto vs. And the rather because though the day of our death is not farre off when it is at the furthest yet we haue experience by the sodaine deaths of many that it may be nearer then we can thinke For sometime as we see the summons and arrest and the execution of death come all at once vpon others And why may not death vse the like expedition in the cutting off of our dayes It may fall out so for any thing that any of vs doe knowe Let vs therefore I pray you euen all and euery one of vs let vs I say watch that none of vs may at any time be taken vnprepared to our destruction but that we may be in a readines to meete the Lord with comfort to our eternall saluation Amen And thus farre for the ground of the Article of our faith concerning the comming of our Sauiour to iudge both the quicke and the dead out of the holy Euangelists both for the time thereof and concerning the signes so farre as they may bee discerned of vs and also touching the place from whence and whither he shall come and in what manner he shall shewe himselfe and who they are whom he shall iudge Moreouer wee haue herewithall seene diuerse of those vses both for comfort and also for dutie which we are to make from the doctrine and faith of this Article Wherein though we haue somewhat broken our order to the end we might not breake the course of our text which is more to be regarded then our order yet if neede be we shall very well salue it againe because by how much we haue as it were increased the burthen here wee shall goe away the lighter and make the more expedition there IN the meane while let vs proceede to that which followeth and that also in as good and commodious a course as wee may attaine vnto touching the order of our Sauiours proceeding in the execution of his last iudgement euen as he himselfe hath likewise foretold and described the same This followeth in our text of the Euangelist Matthew from the beginning of the 31. verse to the end of the chap Let vs heare the words of our Sauiour Question Which are they Answer 31. And when the Sonne of man commeth in his glory saith our Sauiour and all the holy Angels with him then shall he sit vpon the throne of his glory 32. And before him shall be gathered all nations and he shall seperate them one from another as a shepheard seperateth his sheepe from the goates 33. And he shall set the sheepe on his right hand and the goates on the left 34. Then shall the King say to them on his right hand Come yee blessed of my Father inherit the kingdome prepared for you from the beginning of the world 35. For I was an hungred and yee gone me meate I thirsted and yee gaue me drinke I was a stranger and ye lodged me 36. I was naked and ye clothed me I was sicke and yee visited me I was in prison and ye came vnto me 37. Then shall the righteous answer him saying Lord when saw we thee an hungred and fed thee or a thirst and gaue thee drinke 38. And when saw we thee a stranger and lodged thee or naked and clothed thee 39. Or when sawe we thee sicke or in prison and came vnto thee 40. And the King shall answer and say vnto them verily I say vnto you in as much as ye haue done
Sauiour while hee was here vpon earth was not in such poore estate as is here described Much lesse can hee be thought to be in any want now or euer since he ascended vp into heauen And besides if it had beene so that our Sauiour had beene in continuall distresse and neede of succour while he was in this world yet could not this succouring of him be performed by any but such as were of that age wherein he liued To the clearing of this doubt therefore our Sauiour doth in way of prosopopei or figure of speech as it were put the question into the mouthes of the faithfull and then he himselfe answereth to the same Qu. In what words doth he this An. Then saith our Sauiour shall the righteous answer him that is they shall answer himselfe the King saying Lord when saw we thee an hungred and fed thee or a thirst and gaue the drinke And when saw we thee a stranger and lodged thee or naked and clothed thee Or when saw we thee sicke or in prison and came vnto thee Explication These are the words of the scruple or doubt And they are the words which our Sauiour ascribeth to the righteous that is to those who being iustified by a true and liuely faith are also in some measure fruitfull in the workes of mercie which are sometime called by the name of righteousnes in the holy Scriptures Neither need it be any maruel vnto vt that they shuld vse these words of straÌ„ge admiration for the reasons aboue mentioned And furthermore who would not maruell to heare a Prince being in royall estate to make report of great succour to haue been yeelded him by such or such a poore subiect of his when the same his subiect did litle knowe vnto the present day that it was his Prince whom he saw and tendered finding him in so pitifull distresse had not he himselfe acknowledged it Wherefore much rather may the righteous whom our Sauiour speaketh of haue great admiration we supposing they did litle thinke that the person whom they succoured was the Lord Iesus himselfe or that he would esteeme it as if it had beene done to himselfe in his great neede This speech also may well shew that the disposition of those that be truly godlie is not to stand much in the remembrance of the good things that they haue done already but rather to iudge themselues vnprofitable because they haue done no more good And being thus humbled in themselues it is theâ— propertie to rest onely vpon the comfort of Gods free grace and mercy and not vpon the worthinesse of any thing that they themselues haue done Answer But let vs heare the anâ—wer of our Sauiour Which is that Question Then saith he the King wall answer and say vnto them Verily I say vnto you in as much as ye haue done it vnto one of the least of those my brethren ye haue done it to me Explication This King whom our Sauiour speaketh or is as we know your Sauiour himselfe Let vs therefore consider so much the more reuerendly of that which is saide as of that which containeth matter both of necessary information and also of singular comfort to all such as he speaketh of And the rather also because he vttereth that which he speaketh in the person of the great king of heauen For as we obserued before when the words of Kings and great Princes of the earth are vsually of great note but especially when they sit down iudicially to heare and giue sentence then surely the wordes of this King of Kings and that concerning the most weightie and reuerend iudgement of all other are worthy not onely in these words but also in the whole description and course of the iudgement to be most reuerendly regarded of vs. And touching the present words though they may well take away the former scruple and admiration touching the manner of the speech of our Sauiour I was an hungred c. Yet may they iustly put vs in to another admiration like to the former that he should as hee saith account so highly of all that is done to the poore and afflicted for his sake as if hee himselfe were in like necessitie and alike afflicted here on earth and had the same things done to him for his reliefe and that therewithall he doth remember them more exactly then we our selues either can or ought to do yea that he doth this though we doe them not in so perfit a measure or manner as we ought to doe them for his sake Verily these considerations ought to ingender very earnest thoughts and purposes in vs to be more in loue with these duties and more to tender such distressed persons then euer yet we haue done And here withall we must needes confesse to our owne great reproofe and likewise be heartily sorie that wee haue not thought so earnestly and fully of this matter as we ought that wee haue not practised these excellent duties in sâ—ch manner or measure as wee should haue done that wee haue not beheld the face of our Lord Iesus Christ in the persons of the afflicted poore Christians and that wee haue not loued them with such a deare loue as our Sauiour is to be loued and imbraced of vs. Wherefore for our further reliefe against our pouertie and failing in this behalfe let vs weigh the golden words of our Sauiour with more trie skoles and balance then we haue done First wee may easily perceiue that our Sauiour is very earnestly desirous that we should receiue this point with strong apprehension for therefore hee doth not barely speake it but with serious asseueration thus Verily I say vnto you Secondly he expresseth his kinde acceptation of these duties by a particular account of the performance of them not onely in a generall summe as it were but euen from one to one For our Sauiour saith Insomuch as ye haue done it to one of these ye haue done it to me But not content with this we see how and I pray you let vs well consider that he addeth in the third place that he doth not onely accept of that succour and reliefe which is yeelded to Christians of speciall calling and grace such as shine as starres among the rest but of that also which is performed euen to the least of any of those that doe professe his name whether least in calling or least in measure of gifts and graces whosoeuer be true hearted vnto him Finally that nothing might be wanting which might incourage to these duties of mercie and compassion toward euery one of his poore and afflicted ones our Sauiour honoureth euen the least of them with the honourable title and name of his brethren O how gratious is this benignitie of our most blessed and glorious Lord and Sauiour Blessed be his name foreuer Whom would not these words effectually moue being duly considered whether on their part that yeeld reliefe or on their part that doe indure
it is euident from the holy Scriptures already interpreted it shall not be needfull to stand vpon any further confirmation of it The promise LIkewise also the Promise of the comming of our Sauiour to the execution of this his last iudgement hath beene sufficiently confirmed from the same Scriptures which haue already beene alledged and interpreted And namely in that our Sauiour himselfe hath expresly assured vs that the Sonne of man that is that he himselfe both shall and will come in his glory to this very end and purpose Math. 24.30 and chap. 25 31. And againe Iohn 14.3 and chapter 21. verse 22. and in sondry places beside Moreouer the Apostle Peter in his 2. Ep. chapter 3 doth mightily confirme it against the mockers of these last daies of the world of whom hee prophesied long before that they would contemptuously reiect this doctrine of the second comming of our Sauiour saying Where is the promise of his comming The Apostle Peter I say doth there mightily confirme that the same promise shall most assuredly be performed to the intollerable terrour and smart of all such prophage and vngodly Atheists The Lord saith he is not slack concerning his promise as some men count slacknes but he is patient toward vs and would haue no man to perish but would all men to come to repentance But the day of the Lord will come as a thiefe in the night The Comforts THus therfore insomuch as the promise is so euident from that which hath alreadie beene obserued let vs without any further delay come to the vse of this Article Question And first for the comfort of our faith which requireth yet some further explication what may be from hence the comfort thereof Answer The comfort hereof is exceeding great to all true beleeuers euen in the expectation of it but infinitely much more comfortable shall it be when this promise of his comming to iudgement shall be performed And that in diuers respects Question It both is and shall be thus comfortable in deed diuers waies Shew therfore how this may be Which are those diuers respects that you speake of Answer First it is very comfortable as touching the expectation so often as we thinke of it insomuch as no other shall be our Iudge but he that hath loued vs so dearely that he hath giuen his life for vs and will for euer be our most mercifull Sauiour Explication proofe This consideration ministereth very great comfort in deed And in this respect it is that as we haue seene before our Sauiour after that he hath spoken at large of those fearefull signes the fore-runners of his comming to iudgement he doth neuerthelesse comfort his disciples saying as we may remember Luk 21.28 c. When these things begin to come to passe then looke vp and lift vp your heads for your redemption draweth neare To the which purpose also serueth that sweet parable which he vseth to describe the greatnes of this comfort in that all the fearefull signes of his cōming shall be but as the tokens of a most welcome summer after the colde and troublesome stormes of winter For then saith our Sauiour know ye that the kingdome of God is neare yea euen that kingdome of glory and felicitie wherein all the faithfull shall not onely be deliuered from all reproach and miserie but also be partakers of all happinesse and glorie So that like as the faithfull subiects of a louing Prince are greatly comforted against the present oppressions and crucities which any risen vp in rebellion do exercise vpon than and their goods so soone as they heare that their Prince hasteth to come with his royall army to suppresse the rebels yea though their trouble continue yet many daies before all things can be wel quited so likewise yea infinitely much more cōfortable to the godly may the expectation of the comming of our most gratious and mightie King and Sauiour be which here we speake of The Prophet Malachie chap. 4. verse 3. compareth this time to the comfortable rising of the Sunne For behold saith he the day commeth that shall burne as an euen and all the prowd yea and all that doe wickedly shall be stubble c. But vnto you that feare my name shall the Sunne of righteousnesse arise and health shall be vnder his wings c. And Psal 49. verse 14. as the verses are commonly distinguished the same time of the last iudgement of our Sauiour is compared to the chearfull morning after a tedious darke and vncomfortable night For then saith the holy Prophet shall the righteous haue dominion ouer the wicked in that morning Ido mané Vpon which words F. Iun noteth as much as was said before in the allegation of the Prophet Malachie Illo inquit manè quo resurgunt pij quasi ex nocte sepulchri cum videlicet Sol iustitiae orietur Christus secundo suo aduentu Mal. 4. In that morning saith he in the which the godly doe rise againe as it were from the night of the graue that is to say at such time as Christ the Sunne of righteousnesse shall arise at his comming And vpon the same words Master Caluin saith likewise Aduentus Domini iustar aurorae erit qua tam electi quam reprobi suo modo euigilent priores seilicet quia excussa tarditate pigritia discussis etiam nebulis claro intuitu facie adfaciem Christum Solem iustitiae in co plenum vitae fulgorem cernent c. That is The comming of the Lord shall be like the breaking of the day in the which as well the elect as the reprobate shall awake after their differing manner to wit the former hauing shaken off all sluggishnesse and scattered away all clowdes they shall clearely behold Christ the Sonne of righteousnesse face to face and in him the full brightnesse of life c. The Apostle Peter calleth this time the time of refreshing from the presence of the Lord and the time of the restoring of all things Act. 3.19 20. The Apostle Paul speaketh of it as of the time of the reuelation of the sonnes of God what manner of ones they shall be at their inioying of the full fruits not onely of the redemption of their soules but also of their bodies Rom. 8 18 c. 23. Reade also to the same purpose Philip. 3.20 21. Colos 3.4 And the Apostle Iohn 1. Epist 3.2 Likewise Reuel 21.1 2 3 4 5 6 7. And verses 9.10 c. It is compared to the time of a most ioyfull marriage And at that day the faithfull not onely Ministers of the word but also all other shall be crowned with the crowne of immortal glorie 1. Pet. 5.4 and 1. Thes 2.19 20 and 2. Tim. 4.8 They shall also be indued with a most rich and euerlasting heauenly inheritance together with the same eternall glory and praise 1. Pet. 1.3 4 7. Finally as was declared before at this time all the godly though specially the Apostles
herevnto Answer First of all it hath beene declared that it is the dutie of euery faithful Christian to comfort themselues And one to comfort another in the expectation of the comming of our Sauiour to iudgement to goe on forward in the profession and obedience of his name and Gospel against all grieuances and discomforts whatsoeuer and namely against all sinister iudgements that any doe giue forth or conceiue against vs while we be sure that we walke with a right foote in the way of the Gospel And secondly we are to stir vp our hearts to a longing louing desire and that also euen with a patient waiting after this gratious appearance of our Lord Iesus Christ to the righting of all wrongs and to the establishing of all righteousnesse and iudgement in his euerlasting kingdome ExplicatioÌ„ proofe That we are to comfort our selues in the assured expectation of the comming of our Sauiour to his last iudgment it may be perceiued of vs from that incouragement and exhortation which he himselfe gaue to his Disciples that they should look vp lift vp their heads as we saw before And that we should one of vs comfort incourage another it is euident froÌ„ that aduise which the Apostle Paul gaue to the Thessalonians 1. Ep. ch 4.18 The Lord himselfe shal descend from heauen c Wherefore comfort your selues one another with these words And further that we are from hence to comfort our selues against the sinister judgments of men while we walk vprightly in our callings before the Lord it may appeâ—r froÌ„ the exaÌ„ple of the same Apostle in his own practise 1. Cor. 4.3 4. As touching me I passe very little to be iudged of ye or of mans iudgmeÌ„t no I iudge not mine own self For I know nothing by my self yet am I not thereby iustified but he that iudgeth me is the Lord Neuerthelesse we must not so vnderstand these words of the holy Apostle as though he did simply condemne all Iudgments of men after the manner of wilfull inordinate or hauty persons who care not what any man think of theÌ„ though they walk in offensiue waies No nothing so But his meaning is that he doth principally seek to approue himself in keeping saith a good coÌ„scieÌ„ce in the sight of God wherby he was so guided that he could not easily giue any iust occasioÌ„ of any great offence in his conuersatioÌ„ toward meÌ„ And verily of all courts and assises whether ciuill or Ecclesiasticall we haue all of vs most neede to be chiefly carefull what shall at this last iudgement be either alowed or disalowed before the iudgement seate of our Sauiour Christ For if happily wee shall keepe so good a course that wee shall be approued then it mattereth not who in the meane while haue iudged and condemned vs. And as touching those that shall be then disalowed and reiected what shall it benefit them though they haue preuailed in all other courts so as euery man hath fallen before them The consideration of the righteous iudgement of God euen here in this world hath ground of much comfort as we may see by the practise of the seruants of God who haue from the vniust sentences of men prouoked to him as to the onely iust Iudge as Psal 4.1 and Psal 7. And Psal 26.1 and 35.1 c. 7. Reade also Iob chap. 19. verses 22 23 24 25 26 27. The reason is because he is the God of iudgement he to whom all iudgement doth coÌ„tinually belong For as we reade Psal 94. He that planted the eare shall not he heare c. yea as Abraham pleadeth rightly Shall not the Iudge of all the world doe right But the full comfort dependeth vpon this finall iudgement that now we speake of Now secondly that we are to haue a louing longing desire with a patient waiting for this fin all iudgement and appearing of our Sauiour it may appeare vnto vs in that the Apostles doe describe the children of God by these properties First that they loue the appearing of our Sauiour 2. Tim. 2.8 Secondly that they long after it Reuel 22.17 and verse 20. Reade also Song of Songs chap. 2.16 17. and chap. 8. the last verse as Tremellius and Iunius doe translate and interpret those words Accurre c. And thirdly Luk 12.27 and Matth. 24.46 they are pronounced Blessed that doe duly waite for it For the which propertie of waiting see also 1. Cor. 1.7 Philipp 3.20 Tit. 2.13 And alwaies remember that watching must bee euermore a companion of waiting But of this more anone For to the end that we may haue this louing and longing desire after the comming of our Sauiour Christ with the comfort of a good conscience diuers other duties are necessarie as hath beene declared in our course of ministerie and preaching concerning this Article Question Now therefore which are they Answer To the end we may comfortably looke for the comming of our Sauiour to iudgment the due meditation of it must moue vs First to the leauing and forsaking of all our sinnes and the inordinate loue of this vaine transitorie world with the fickle pleasures profits and cares thereof with godly sorrow for all the sinnes and folies which we haue committed through the abuse of Gods long sufferance and patience toward vs. Secondly to the carefull watching against all sinne and vanity of heart and life with all the tentations thereof for all time to come Thirdly it must moue vs to the diligent studie and constant endeauour to minde and practise all good and godly duties in the religious feare of God and namely of the duties of loue and mercie in the relieuing and succouring of poore distressed and succourlesse Christians and of pitie and compassion ouer poore sinners in vsing all good meanes such as are holy reproofes instructions counsells perswasions and prayers to God if by any meanes they might with our selues specially those that belong vnto vs happily escape the fearefull damnation and be blessed partakers of the saluation of that great day Fourthly it must moue vs to patience in all present sufferings yea euen with ioyfulnesse in the thought and meditation thereof Fiftly it must restraine vs from all false or rash and vncharitable iudgement against any Finally the meditation of the last iudgement must admonish and confirme vs to hold fast the holy fellowship and communion of Saintes among the rest of the faithfull seruants of God Explication It is very true O therefore that it would please the Lord our God and heauenly Father so to open the eies of our minds to touch our hearts by the singer of his holie Spirit euen for our Lord Iesus Christ sake that we might once throughly beholde consider the terrour of that day which shall assuredly befull the wicked on the contrarie what that vnpeakeable ioye glorie is which our Sauiour Christ the Lord of life glory will giue to all that belong vnto him For
of God how this is vrged from the force of the same argument read 1. Ioh 2.28.29 Litle children saith the Apostle abide yee in him that when he shall appeare wee may be bold and not be ashamed before him at his comming If ye know that he is righteous knowe ye that he which doth righteously is borne of him And chap 3. verses 2.3 Dearly beloued now are we the Sonnes of God but yet it doth not appeare what we shal be we know that when he shal appear we shal be like him for we shal see him as he is And euery man that hath this hope in him purgeth himselfe euen as he is pure Read also 1. Tim 6.13.14 and 2. Ep 4.1.2 Where a most earnest charge is laide vpon the Ministers of the Gospel that they be faithfull in their office as they will answer it at the appearing of our Sauiour to iudge all flesh This moued the Apostles themselues to be carefull in the discharge of their dutie in their Preaching of the Gospel 2. Cor 5.9 10. And generally it ought to moue all to the like care in the duties of their seuerall callings 2. Pet 3.11.12.13.14 To this end also tend all the parables of our Sauiour whereof we haue heard before Mat ch 24. 25. and Luke 12.35 36. c. And in other places of the Euangelists Touching constancie in godlines the holy Apostles did earnestly pray for it on the behalfe of the Christians to whom they wrote euen from this consideration as Philip 1 9. c. And 1. Thes 3 12.13 And chap 5 23.24 For the obtaining of which grace of constancie they giue all incouragement that they shall be partakers of it whosoeuer will chearefully seeke after it according to that 1 Cor 1 8 9. Our Lord Iesus Christ shall confirme yee to the ende that ye may be blameles in his day God is faithful c. And in the Epistle of Iude verse 24. God is able to keepe vs that we fall not and to present vs faultles before the presence of his glory with ioy And 1. Thes 5 9 10. Of the duties of loue and mercy toward Christians being in outward want and distresse how they are perswaded from the description of the last iudgement by our Sauiour himselfe we haue seene before And that it is mightie to moue vs to pitie poore sinners that lye in their sinnes to their extreme perill without repentance whether they be our children or seruants or friends or euen our very enemies we may consider from the exhortation of the Apostle Iude verses 20 21 22 23. But yee beloued edisie your selues in your most holy faith c. And haue compassion of some in putting difference And other saue which feare pulling them out of the fire c. We may consider it also from the example and practise of the Apostles themselues mentioned a litle before 2. Cor 5. Wee knowing the terrour of the Lord saith Paul doe perswade men c. And Colos 1.28 We Preach Christ saith the same Apostle whom in the verse before he calleth the hope of glory admonishing euery man and teaching euery man in all wisedome that we may present euery man perfect in Christ Iesus c. And who I pray you can but rue to thinke in his heart that either his wife or his child or his friend yea or his enemies as was said should through any default or negligence on his part be throwne into endles easeles and remediles extremitie of vnspeakable torment Among other duties it may not be forgotten of vs that we do stand bound to be very carefull to celebrate most gratefully the memoriall of the death of our Sauiour Christ by our often resorting to the table of the Lord from time to time in euery generation euen till his comming againe as we are admonished 1. Cor ch 11.26 To conclude this point The care of performing these duties faithfully and constantly in our seuerall callings with regardfull remembrance of this comming of our Sauiour to iudgement It doth cause exceeding ioy to the conscience of euery Christian as may appeare from the example of the holy Apostles and of other Christians For they hauing care to haue a good conscience in the hope of the resurrection of the dead c. Act 24 15 16. they did likewise obtaine exceeding peace and ioy to the same their consciences in hope of the same at the last day according to that which we read further Phi 3.20.21 1. Thes 2.19.20 For what is our hope or ioy or crown of reioycing Are not you euen it in the presence of our Lord Iesus Christ at his comming yes yee are our glory and ioy And 2. Tim. 4. verses 6 7.8 A like notable place to the same purpose Now fourthly concerning patience with ioyfulnes in all present troubles from the consideration of the same argument beside the example of Paul last alledged 2. Tim 4.5 c. wherein the same is euident let vs hearken to the exhortation of the Apostle Iames ch 5. v 7. Be ye patient therefore saith he vnto the comming of the Lord. Behold the husbandman waiteth for the precious fruite of the earth c. Read also Heb 10.32.35.36 And 1. Pet 1.3.4.5.6.7.8.9 And ch 4 12.13 Moreouer wee haue the promise that if wee suffer with our Sauiour Christ we shall be glorified with him Rom 8 17 18. And 2. Tim 2.11.12 It is a true saying c. And Luke 22. verses 28.29.30 Ye are they saith our Sauiour who continued with me in my tentations Therefore I appoint vnto you a kingdome as my Father hath appointed to me That ye may eate and drinke at my table in my kingdome and fit on seates and iudge the twelue tribes of Israel Fiftly that the reuerend consideration of the last iudgement of our Sauiour Christ ought to restraine vs from rash vnaduised iudging of others the Apostle Paul teacheth vs Rom 14. v. 10. c. Why saith the holy Apostle doest thou iudge thy brother or why doest thou despise thy brother For we shall all appeare before the iudgement seate of Christ. For it is written I liue saith the Lord euery knee shall bowe to mee and all tongues shall confesse vnto God So then euery one of vs shall giue accounts of himselfe vnto God Let vs not therefore iudge one another any more but vse your iudgement rather in this that no man put an occasion to fall or a stumbling blocke before his brother And Iames chapt 4.12 There is one Lawgiuer which is able to saue to destroy Who art thou that iudgest another man 1. Cor 4.5 Iudge nothing before the time vntill the Lord come who will lighten thinges that are in darknes make the counsels of the hearts manifest then shall euery man haue praise of God It is the same precept which our Sauiour himselfe gaue Matth 7.1 Iudge not that ye be not iudged c. Luk 6.37 Iudge not ye shall not be
the blessed and glorious Trinitie God the holy Ghost For in that we professe that we doe beleeue in him we doe also acknowledge him together with the Father the Sonne to be very God For we may not beleeue many creature no not in any holy Angell of God though they are spirits but onely in this Spirit who for most high excellencies sake is called the holy Ghost or the Spirit of God as we reade very often in the holy Scriptures Question First therefore to the ende we may know that not onely wee may safely but also that it is our bounden dutie to beleeue in the holy Ghost What ground and warrant of holy Scripture haue you that the holy Ghost is God Answer We haue the like proofes for the Godhead of the holy Ghost which we haue seene and considered of before for the proofe of the Godhead of our Sauiour Christ the onely begotten Sonne of the Father Question What manner of proofes were they And how may they bee a warrant to vs that the holy Ghost as well as the Sonne of God is very true God Answer First because the name of God secondly because the essentiall attributes or properties of the diuine nature thirdly because the works of the Deitie both in the creation and gouernment of the world generally and also in the Church more specially are all of them attributed to the holy Ghost as of right belonging to him as well as to the Sonne without any roberie done to the diuine Maiestie And last of all because the same duties of diuine worship and honour are due to the holy Ghost which doe onely belong to one and the same diuine Maiestie of God ExplicatioÌ„ proofe That the name and title of God is attributed to the holy Ghost not in respect of any excellencie of gifts and ministery vnder God but as of right and naturally appertaining vnto him from euerlasting to euerlasting wee may see it plainely Acts chap. 5. verse 3. compared with the 4. verse For whereas in the 3. verse the Apostle Peter had charged Ananias by his dissembling to haue lâ—ed to the holy Ghost in the very next verse as it followeth in the text he telleth him plainly that he had not lyed vnto men but vnto God Wherof also the present punishment of death Beliefe in God the holy Ghost which the holy Ghost inflicted vpon him The grouÌ„d of the Article is a most plaine proofe To this our purpose likewise serueth it notably that in many places of the holy Scriptures the same speeches and actions are indifferently ascribed to the Lord God Iehouah and to the holy Ghost which verily should not haue beene neither might without blasphemie haue beene done were not the holy Ghost verie true and eternall God As namely where it is thus written Leuit. 16.2 The Lord that is the Lord God Iehouah said to Moses Speake vnto Aaron thy brother that hee come not at all times into the holy place within the vaile before the Mercie-seate c. These wordes doth the Apostle Heb. 9.8 ascribe to the holy Ghost in that he saith that hereby the holy Ghost signified this that the way into the holiest of all was not yet opened while as yet the first Tabernacle was standing c. Likewise in the 26. chap. of the booke of the Prophet Moses called Leuiticus verses 12 13. where the Lord saith I will walke among you and I will be your God and ye shall be my people I am the Lord your God which haue brought ye out of Aegypt c. The Apostle Paul from the authoritie of these words concluding that God accounteth faithfull christians to be his Temples for saith he yee are the Temple of the liuing God 2. Cor. 6.16 he doth vse the like speech vnder the name of the holy Ghost 1. Epist chap. 6.19 saying Know ye not that your bodie is the Temple of the holy Ghost c. And chap. 3.16 to the like effect Know ye not that ye are the Temple of God and that the Spirit of God dwelleth in you For the latter part of the senteÌ„ce is the proof of the former And theÌ„ it followeth If any maÌ„ destroy the TeÌ„ple of God him wil God destroy for the teÌ„ple of God is holy which ye are Furthermore where it is said Deut. ch 9.18 that the children of Israel in former times prouoked the Lord Iehouah to wrath in the 63. ch of Isai verse 10. the holy Prophet chargeth them in the name of the Lord that they vexed the holy Ghost And so it is laid to the charge of the latter Iewes by holy Stephen Act. 7.51 Ye haue alwaies resisted the holy Ghost as your Fathers aid so doe ye In like manner the words which the Lord God vttered to his Prophet Isaiah ch 6.9 Goe and say vnto this people ye shall heare indeed but ye shall not vnderstand ye shall plainely see and not perceiue Make the heart of this people fat c. The same doth the Apostle Paul alledge against the obstinate Iewes in the name of the holy Ghost Act. 28.25 saying thus Well spake the holy Ghost by Esaias the Prophet vnto your Fathers saying Goe vnto this people and say By hearing ye shall beare and not vnderstand and seeing ye shall see and not perceiue c. So Heb. 3.7.8 the wordes which the holy Prophet spake in the name of God Psal 95.7 8. To day if we will heare his voyce harden not your hearts they are vttered by the Apostle in the name of the holy Ghost thus Wherefore as the holy Ghost saith To day if ye will heare his voyce c. And againe chap. 10. of the same Epistle the words which the Lord spake by his Prophet Ieremiah ch 31. verse 33. This shall be the couenant that I will make c. The same doth the Apostle attribute to the holy Ghost in these words The holy Ghost also beareth vs record for after that he had said before This is the Testament which I will make vnto them after those daies saith the Lord c. Moreouer Mark 12.36 Dauid spake by the holy Ghost that which he vttered Psal 110. as our Sauiour testifieth of him And againe that which is recorded of Dauids prophesie concerning Iudas who betraied our Sauiour the holy Ghost spake it by Dauids mouth as the Apostle Peter testifieth Act. 16. Yea all the holy Prophets of the Lord God that euer were by whose mouthes the Lord spake as Zacharias the father of Iohn the Baptist witnesseth Luk. ch 1. verses 68 and 70. And Peter also Act. 3.21 the same holy Prophets are said in like manner to speake by the holy Ghost as the same Apostle telleth vs againe in his 2. Ep. ch 1. verse 21. For saith he the prophesie came not in old time by the will of man but holy men of God spake as they were moued by the holy Ghost Thus then insomuch as the holy Ghost is so vsually intitled to the name
who I say duly considereth these things but he must haue his minde greatly incouraged to looke for all grace and comfort from him And the rather because wee are certified by himselfe in his holy Scriptures that he is minded to dwell wth vs and in vs as in the Temple of God Euery particular consideration may well bring with it a speciall and seuerall comfort that he will make vs wise that he will leade vs into all truth sanctifie reuiue quicken and leade vs vnto euerlasting life in his due time Yea so that though wee should for the present finde our selues very ignorant vnholy weake in faith fainting in hope destitute of all grace and euen as it were in the darke shadow of death yet wee may conceiue good hope that wee shall be inlightened with knowledge washed from filthines fined from drosse cheared in heart and made bold against all tentations and enemies of our spirituall ioy and peace Thus comfortable yea infinitely aboue that I can expresse may the comfort of beliefe in the holy Ghost be and that not onely in respect of priuate persons but also of whole Churches in so much as by him they are gathered to Christ and by his comfort multiplied and increased from day to day according to the testimonie of Saint Luke Act. 9.31 and Ephes 2 20.21.22 Question HEtherto therefore of the vse of this Article for the comfort of faith It followeth now that we are to inquire into the vse of it touching the obedience of faith What say you to this point Answer As this Article sheweth vs by whom alone all holy and spirituall comfort is immediatlie wrought sealed vp in our hearts so it doth in special manner require that all holy and spiritual fruits of obedience be most willingly chearfully constantly yeelded vnto him Beliefe in God the holy Ghost Question There is good equity in it in deede The Duties Which therfore ought those holy fruites to be At the least which are some of the principall of them For to rehearse them all we were not able at this one time Answer First our faith in God the holy Ghost who is the onely immediate worker of all grace and comfort in our hearts requireth that we vnfainedly acknowledge our owne miserable nakednes and pouertie of soule and spirit and that wee are alltogether carnall and corrupt in our selues neither to haue any power to attaine to any holy grace or true comfort of our selues but that all spirituall riches and inward beautie or ornament of grace with all sound consolation doth proceed to vs immediatly froÌ„ his gratious working alone Secondly it is for the same cause our dutie to giue most willing ioyous and reuerend entertainment vnto him as to our most welcome guest or rather as to the most honourable Lord and gouernour of the house whensoeuer he shall by his holy word or anie other meanes knocke at the dore of our hearts Thirdly it is our like bounden dutie to take most diligent heed lest after we haue giuen him entertainment wee doe at any time grieue him by any vnkinde and vnseemely dealing but contrariwise that we doe by all meanes procure as much as lyeth in vs that he may take good contentment and pleasure to abide for euer with vs. Fourthly it is to the same end and purpose our dutie to follow his blessed regiment and direction in all things and chiefly in the holie matters of Gods diuine worship according to the instructions and commandements of the word of God which hee himselfe hath set forth vnto vs. Finallie as was answered in the beginning all and euery one of the same spirituall duties of diuine worship honour they are of most bounden dutie to be yeelded and performed to the holie Ghost as well as to the Father and to the Sonne to wit faith loue reuerence prayer thanks-giuing and such like ExplicatioÌ„ proofe For the first of these points and to induce our hearts to the performance of the dutie there specified read Matth 5.3 Wher our Sauiour Christ beginneth that his large excellent Sermon vpon the mount with this asseueration that the poore in Spirit are assuredly blessed and that the kingdome of God is theirs But on the contrarie it is as certainely affirmed in the holie scriptures that God resisteth the prowde in Spirit And Reuel 3.17 the holy Ghost sharply reproueth the Church of Laodicea for that ouer-prowd conceite which it had of it selfe Whervpon it is euident that we cannot trulie beleeue in the holy Ghost so by faith haue him dwelling in vs vnles we be humble in our selues and doe acknowledge that nullitie of goodnes that is of our selues in our owne wicked nature For the second pointe read in the same 3. chapt of the Reuel verse 20. Behold I stand at the dore and knock if any man heare my voice open the dore I will come in vnto him and I will sup with him and be with me To him that ouercommeth c. Our Sauiour by his holy Spirit commeth as a Prince to the poore mans house bringing all his furniture and prouision with him not onely for necessitie but also for delicacie as it were hangings plate iewells and all kinde of spirituall delights and dainties And shall we not thinke it our parte to giue his holy Spirit most reuerend and ioyfull entertainment For the third point read Eph 4.30 Grieue not the holie Spirit of God by whom yee are sealed to the day of redemption A deede of gift or anie other euidence of writing is ratified when it is once sealed and so are wee as belonging to the Lord by the impression of his most holie and heauenlie Spirit Yea so firmelie that none can disable our title if wee our selues doe not cancell it Nowe therfore to the end we may not breake off or deface this blessed seale of God let vs haue tender and charie regard of that which the Apostle saith Grieue not the Spirit of God Yea let vs diligentlie obserue that which he saith to the same ende both in the wordes going before and also following after wherin he sheweth wherwith the holy Ghost is grieued namely by corrupt communication by bitternes c by idolatrie euery other kinde of sinne Iâ—st therefore is the reproofe which Peter giueth Ananias and his wife Act Beliefe in God the holie Ghost 5. verses 3.9 And that also which Stephen giueth the wicked rulers of the Iewes chap 7. verse 51. Read also Heb 3.7 8.9.10 Such vnkind dealing with the holy Ghost is the most vnworthy and greatest indignitie that may be Wherefore let vs on the contrarie considering that the holy Spirit of God vouchsafeth of his infinite mercie to be our nearest and in-most friend let vs I say esteeme of him and vse him alwaies as the most honourable dearest and best welcome friend vnto vs infinitely aboue all other The acceptable fruites of the Spirit are reckoned to be of three sorts Ephes
Article let vs come to the Promise The Promise Question What promise hath God made of the remaining or forgiuing of our sinnes Answer We haue many very gratious and often renewed promises hereof both old and new euery where dispersed in the holy Scriptures of God Question Name you some of them Answer Beside that which you rehearsed Isai 48. verses 8.9.10.11 You haue pointed vs to another notable testimonie in the 31. chap of Ieremie from the 30. verse to the 35. of the same And chap 33 the .8 verse And in the newe Testament the same promise is alledged to belong through our Sauiour Christ to the beleeuing Gentiles as well as to the beleeuing Iewes Explicatiō It is true as we may reade Act 2 38 39. And ch 10.43 Rehearse the words of some of the places which you haue named Question How do you reade Answer In the 31. cha of Ieremie verses 31. thus it is written Behold the dayes come saith the Lord that I will make a new couenant c. For I will forgiue their iniquitie and remember their sinnes no more And chap 33.8 I will cleanse them from all their iniquitie whereby they haue sinned against me yea I will pardon all their iniquities whereby they haue sinned against me And it shall be to me a name and an honour before all the nations of the earth which shall heare all the good that I doe vnto them c. Explicatiō Let this suffice out of the Prophet Ieremie for this time Wee may read the like testimonies in other of the Prophets beside those which haue beene hitherto alledged As Isai 33.24 The people that dwell therein shall haue their iniquitie forgiuen Read also Ezek chap 18. verse 21. c. 32. All these promises of forgiuenes of sinnes doe belong vnto vs Gentiles The Comforts now through our Sauiour Christ as well as they did before to the Iewes THe Promise being thus confirmed the vse of this Article is next And first for Comfort Question What is that Answer The comfort is euery way very great insomuch as the glory and happines both of our bodies and soules in this life and also in the life to come consisteth herein It is very true as we reade Psalm 32. in the beginning of the Psalme And Rom 4.6.7.8 Explicatiō proofe Blessed are they whose iniquities are forgiuen and whose sinnes are couered Blessed is the man to whom the Lord imputeth not sinne So that forgiuenes of sinnes is as one may say an epitome or short summe of all the mercies of God Whence it is that the Lord is saide Psal 103. as was before alledged to crown vs with his mercies and compassion Verily there is no goodnes or dignitie in our selues whereof we may reioyce or for the which we may looke to be accepted with God The mercie of our God is our onely crowne the glory of Gods free grace is our onely glory c. No doubt the comfort of this Article is singular to all those that knowe what Sinne meaneth And it will the rather warme and cheare vp our hearts if we shal consider that beside our former sinnes infinite and hainous in the sight of Gods iustice we remaine still very apt and prone to offend God euen after that we are by his grace regenerated and borne againe Yea if we shal consider that we daily offend his diuine Maiestie not onely by forgetfulnes and neglect of many good duties but also by rash and vnwarie committing of much euill according to that saying of Saint Iames In maine thinges wee sinne all Furthermore the Comfort hereof will be the more manifest to our consciences if we consider earnestly of the nature of sinne not onely how odious it is in itselfe but also how vile and abominable it maketh our persons both bodies and soules in the sight of God how it keepeth all good things from vs and pulleth downe vpon vs all euill Ier 5.25 Isai 59 1 2 3. till it be couered and forgiuen in our Sauiour Christ But most clearely of all wil the comfort of this Article shine into our hearts if we shall duly looke into the cause and fountaine of the forgiuenes of all our sinnes which would haue pressed vs downe to the very bottome of the gulfe of Hell to wit the most free and amiable grace and fauour of God our heauenly Father through his most blessed Sonne our Lord Iesus Christ which is better then our life though naturally that is most pretious vnto vs. According to the 3 verse of the 63 Ps Thy louing kindnes is better then life And Ps 30 5. This maketh our Baptisme exceedingly comfortable vnto vs insomuch as the whole blessed Trinitie cōsenteth to make it a testimonie of the forgiuenes of our sins through the same most free grace and rich fauour of our one onely true God Mark 1 4. Act. 2 38. and chap 22.16 It maketh the Supper of the Lord in like māner exceeding comfortable vnto vs in that it is a further pledge and assurance that our sinnes are forgiuen through the blood of our Sauiour Christ Mat chap 26. verses 26 27 28. The largenes of this free grace of God to the forgiuenes of sinnes through our Lord Iesus Christ reaching vp as it were to the heauens Ps 36. verses 5. and 7 and Ps 103 11 it enlargeth the comfort of this most excellent blessing seeing God sheweth vs plainly that he hath aboundance of mercie in store not onely for the forgiuenes of some fewe persons here and there but euen for the forgiuenes of his whole Church that is of so many thousands yea myriads of thousands of all sorts of people as shall seeke for mercy at his hands as was touched before Yea not onely for sinners of smaller degrees in offences but also for the greatest sort of sinners aboue other whosoeuer among them shall earnestly repent them and truly beleeue the Gospell of our Sauiour Christ according to that most liberall The Duties and sweete consolatorie incouragement of the Lord by his holy Prophet Isaiah chap 1.18 Come now and let vs reason together saith the Lord though your sinnes were as crimsin they shall be made white as snowe though they be red as skarlet they shall be as woole If ye consent and obey ye shal eate the good things of the land And chap 40.1.2 Comfort yee comfort yee my people will your God say Speake comfortably to Ierusalem and cry vnto her that her warfare is accomplished that her iniquitie is pardoned for shee hath receiued of the Lords hand double for all her sinnes Finally the bowell-like tendernes of Gods mercy is not the least cause of the great comfort of this Article as we may consider from these and such like testimonies of holy Scripture Psal 25 6.7 and 79.8 Ier 31.20 Lament 3.22.23 Hos 11.8.9 Ioel 2.13 Luke 1.7.8 and ch 15 20. O how sweet therefore ought this mercy of God to be vnto vs in all these
to be more loth to offend his blessed Maiestie yea to be by all meanes more studious to please him in all things as was well answered before Now touching the last branch that is for the proofe of the assurance of forgiuenes of sinnes to all such as are thus qualified yea though through infirmitie they sinne in many things read 1. Iohn 2.1 If any man sinne wee haue an aduocate with the Father Iesus Christ the righteous Read also Heb. 13.8 and ch 6.10 c. to the end of the chapter And Rom. 3.25.26 ch 11.29 Our sinnes are many in deede and exceeding great but Gods mercies are more greater as euery true sorowfull soule may safely comfort it selfe Thus much of the Duties NOw to conclude this Article what is the danger of not beleeuing it and of not yeelding due fruites of repentance from the Comfort of it Question Answer They that beleeue not the forgiuenes of sinnes yea the daily and continuall forgiuenes of them with acknowledgement and bewailing of the same from day to day they can beleeue nothing to their sound consolation and comfort insomuch as they make the death of our Lord Iesus Christ of no powerfull effect vnto them Likewise for want of repentance and amendment of life all such debar themselues from all comfortable perswasion of forgiuenes Yea they doe make themselues iustly subiect to the wages and forfeiture of sinne which is the eternall destruction both of body and soule in heâ—l Explication and proofe To the end we may auoide this danger all hereticall errours against the true beliefe of this Article must be carefully auoided of vs. These errours are such as either concerne the Author of the forgiuenes of sinnes which is God or the meaning of the words how farre they are to be extended or the cause wherefore God forgiueth sinnes or the fruite and effect thereof First therefore in so much as God onely forgiueth sinnes the errour of those that attribute a subordinate power of forgiuenes to the Pope of Rome or to anie other mortall sinfull man is to be reiected as a blasphemie against God For as touching the power of the Ministery of the word and keies of the kingdom of heauen committed vnto the lawfull Ministers thereof that is to say first and principally to the holy Apostles then after them to others according to the wil of God Mat. 16.19 ch 18. ve 18. Ioh. 20. ve 23. this consisteth only in the ministerial publishing pronouncing of forgiuenes to all repenting sinners and that in the name and authority of God alone they being meerely his seruants therein And whereas it is required that euery man should forgiue his neighbour this is to be vnderstood as touching the wrong done particularly to the party offended and to the staying of all malitious desire of reuenge and of all cursed and vncharitable imprecation c but not touching the guiltines of the sinne and offence done against God For in this respect it belongeth onely to him to say Surely I haue pardoned I wil not destroy Iob ch 34.31 Reade also Psa 51.4 Against thee against thee onely I haue sinned saith King Dauid And Psa 130.8 With the Lord is mercy c. And he will redeeme Israel from all his iniquitie No Popish confession or pennance of theirs is auaileable herevnto Secondly the errour of those is to be reiected of vs who either restraine the word Sinnes onely to sinnes vnwillingly coÌ„mitted as the Basilidian heretikes are said to haue held or else to those sinnes that go before baptisme as though all that follow must at the least in some part be otherwise satisfied for as Papists teach or to those that went before the falling back of any after that they haue bin baptized and haue once obtained forgiuenes as the Cathari and Nouatians and some other haue held or to those that went before the falling away of any before they haue takeÌ„ holy orders as the Luciferians restrained the sinnes which they accounted pardonable Likewise the Popish error of restraining the word of forgiuenes to eternall paines is also to be reiected For seeing no punishment to satisfaction is due but in respect of sin imputed by what right may any be inflicted to that end if sin be already freely pardoned forgiuen for that satisfactions sake which our Sauiour hath made and which God hath accepted for our full discharge In which respect also we are to reiect their deuise of purgatory pains to coÌ„tinue after this life as long as they of their bloody mercy list theÌ„selues to determine Thirdly the heretical error of the same popish Deceiuers is to be reiected in that they do ascribe forgiuenes of sinnes at the least in some part to the operatorie working vertue of the Sacraments to the merit of mans own works like as also the Messalians Euchetae did to their works praiers And like to the Heracleonites and Helcosaites who ascribed forgiuenes to anointing and to other their ceremonies Fourthly insomuch as God of his most free grace and infinite mercy forgiueth vs all our sins to this end that we should not come into condemnation but haue our present entrance into the assured hope of euerlasting life glory yea to a present enioying of it by faith as our Sauiour himselfe assureth all such as heare his word beleeue in him that sent him Ioh. ch 5. ver 24. We are therefore confidently to cast away all doubtings of forgiuenes as touching our selues all that do truly beleeue and also all feares of purgatorie fire which the Popish Seducers scare and confound their Disciples withall And as we are to beware of these foure sorts of errors to hold firmely that all sins are pardonable yea freely perfitly pardonable here in this life to all those that shall truly beleeue repent so let vs take heed of foure sorts of people especially who are dangerous examples among vs. The first is the Popish sort of deceiuers whose errours against this Article we haue touched alreadie The second is of such as dreame of a perfection of their owne inherent righteousnes here in this life so as they need not saue for modesties sake or rather in an hypocritical pretence aske forgiuenes of sinnes Such as are some of the Anabaptists and Family of loue The third sort is of such as aske forgiuenes of their owne sins but wil not forgiue those whom they are offended withall Of whoÌ„ our Sauiour saith that they seeke forgiuenes in vaine Math. 6.14.15 The fourth sort is of secure and carelesse men who lie in their sinnes without any conscience or remorse for them as Atheists and Libertines Let none of these think vnlesse they repent them of these their grieuous sins that euer they shall finde pardon forgiuenes with the Lord howsoeuer they shall acquite assoile themselues as if no euill should come vnto them Thus much concerning the Article of the forgiuenes of sinnes
of their soules and therefore as they liue immortality in their soules which are one part of his creation so shall they also in their bodies But of this more in the promise This second reason thus concluded from an absurditie which must needes followe vpon the deniall of the resurrection of the body insomuch as the bodies of the faithfull are oftentimes most cruelly persecuted here in this world where they are as strangers while the wicked are at ease and prosper growing as it were in their naturall soile the Apostle also hauing before noted many other absurdities which might iustly make all the aduersaries of this Artiticle ashamed of their part now henceforth hee doth as it followeth in the text call the aduersaries thereof backe againe to the ground of the truth called by them into question And he affirmeth against them that there is most certainely a resurrection of the body to come for the benefite of the faithfull insomuch as our Sauiour is out of all doubt bodily risen againe The which ground of the question hauing beene before so proued by him he doth furthermore illustrate the same by two notable similitudes or comparisons The former whereof is set downe in the 20. verse Question Which are the wordes of the text Answer 20. They are these But now saith the Apostle is Christ risen from the dead and was made the first fruites of them that slept Explicatiō This first similitude or comparison is taken from a certaine ordinance of God prescribed as we know in his holy law to illustrate cleare the matter in question after this manner For like as when according to the appointment of God the first fruites of the yearely renewing of the fruites of the earth were duly offered as an homage or rather as a religious profession of spirituall allegiance and subiection due vnto him then all the whole crop of their corne or increase of their vineyeards or of the flockes of their sheepe c. were sanctified to the free vse and benefite of the people of God so also yea much rather insomuch as God hath ordained that the whole Church should enioy the benefite of bodily resurrection by the resurrection of our Sauiour it cannot be as the Apostle giueth to vnderstand but seeing our Sauiour who is as the first fruits or a sacred pawne and pledge of the resurrection is risen againe the faithfull also shall doe so when the time therevnto appointed of God is come This therefore is the former of the two similitudes Question Now which is the second Answer It followeth in the 21. and 22. verses in these words 21. For since by man came death by man came also the resurrection of the dead 22. For as in Adam all dye euen so in Christ shall all be made aliue Explication The holy Apostle hauing as wee saide laied a sure foundation before obserueth now a good proportion in this his second comparison For the resurrection of our Sauiour through his righteousnes and obedience and therewithall by reason of his satisfaction for our sinnes must needes be of as great vertue and grace if not of greater to giue life and resurrection to the bodies of his Saints after death then Adams sinne was to bring death vpon the bodies of all mankinde According to that which this same our Apostle writeth Rom 5 verse 17. For as he saith there if by the offence of one death reigned through one much more shall they which receiued the aboundance of grace of the gift of righteousnes reigne in life through one that is Iesus Christ And againe verse 21. That as sinne had reigned vnto death so might grace also reigne by righteousnes vnto eternall life through Iesus Christ our Lord. In the which wordes though the direct purpose of the Apostle be to proue and illustrate the doctrine of our iustification by our Sauiour Christ yet the force of his reasons and of that comparison which he maketh doe extend themselues as farre as doth the present question which wee haue in hand insomuch as the resurrection of our bodies is a fruit of that iustification which our Sauiour hath procured vnto vs and to all that doe truly beleeue in him Yet let vs marke that were as in our text the Apostle saith generally that as in Adam all dye euen so in Christ all shal be made aliue we must restraine his words answerable to the limits of the question in hand that is to the resurrection of the bodies of the faithfull For notwithstanding the bodies of the wicked shall rise againe also yet because that shal not be so properly an effect of the resurrection of our Sauiour as of the iustice of God to take vengeance of their sinne in their bodies as well as in their soules therefore we are to disburthen this question of that consideration at this time Now therefore that we may proceed Whereas it might be obiected and demanded why then doe we not see the bodies of the faithfull to rise againe as the bodie of our Sauiour is risen The holy Apostle doth prudently preuent that obiection as we may perceiue by his words immediately following to wit in the 23. verse Question Which are those wordes of his Answer 23. They followe thus But euery man in his own order the first fruites is Christ afterward they that are of Christ at his comming Explication and proofe That is to say Howsoeuer the faithfull doe not rise againe the third day after that they dye as our Sauiour did no nor the third yeare no nor many hundreths of yeares after as we haue had experience by the space almost of sixteene hundreds of yeares alreadie since the resurrection of our Sauiour yet the bodies of euery one of them shall certainly be raised vp at the time appointed and determined of God to that ende Which time all the faithfull are with patience to waite for Yea euen with this minde that it may aboundantly suffice vs all that we haue the promise of God for our assured resurrection at the last day And this patient waiting for it by faith is necessarily to be obserued of vs lest after the manner of proude and presumptuous heretickes we goe about ambitiously to preuent the Lord to our vtter destruction For verily the want hereof is no small cause that many will needs haue their heauen here and that therefore they willingly imagine that the resurrectiō is past alreadie c. And so both destroy their owne faith and the faith of so many as will be led by them as we shall haue further occasion to consider hereafter Hitherto of the two former reasons of the holy Apostle for proofe of the first question with the illustrations and comparisons belonging vnto them The third reason nowe followeth And that by occasion of the mention of the time when the resurrection of the bodies of the faithfull shall bee to wit at the comming of our Sauiour at the ende of the world as it followeth
that ye may be blameles in the day of our Lord Iesus Christ For God is faithfull by whom yee are called to the fellowship of his Sonne Iesus Christ our Lord. And Phil 1 6. I am perswaded saith he of this same thing that he who hath begunne this good worke in yee will performe it vnto the day of Iesus Christ and 1. Thes 5 23 24. Now the very God of peace sanctifie ye c Faithful is he which calleth you who will also doe it Alas if our saluation were in our owne custodie wee should loose it vpon euery assult of our aduersaries like as gold is easily taken out of the handes of little children that rather play withall then minde to lay it vp safely And like as if a poore man dwelling in a weake cottage should be knowne to haue a great treasure by him it might easily be taken from him And in the meane season it could not but put him in so much the greater feare by how much the treasure should bee of greater value It would trouble him in the day it would not let him sleepe quietly in the night c. But now it is happy with vs that our chiefe treasure euen our life and saluation for euer is in the safe-keeping of God most stedfast and sure as we haue partly seene And as wee may see further Heb 6 18.19 20 So that herein we may haue strong consolation 2. Thes 2 16. Yea ioy vnspeakeable and glorious 1. Pet 1 8. The fourth branch of the answer may be confirmed by that which we read 1. Cor 15.54 55.56 And that also according to the former testimonies of the holy Prophets Isai 25.8 and Hosea chap 13. verse 14. as we haue seene in the former Article It may be confirmed also by other proofes as 1. Thes 4 13. c. And Reuel 21 4. according to that mentioned euen now Isai 25 8. And according to that further testimonie of the same Prophet which we may read chap 65 verses 16 17 18 19. For the proofe of the last branch read Reuel 21 7. Hee that ouercommeth saith the Lord shall inherite all things and I wil be his God and hee shal bee my Sonne And verse 22. c I sawe no Temple therein for the Lord God almightie and the Lambe are the Temple of it And the citie hath no need of the Sunne c. And chap 22 1 2. c. So that in this respect we may bouldly and comfortably say as the Prophet Isaiah encourageth vs ch 25.9 saying In that day shal mē say This is our God we haue waited for him and he wil saue vs. This is the Lord we haue waited for him we wil reioyce and be ioyful in his saluation According also as S. Paul making mention of the Booke of life wherein the names of the faithfull and elect people of God are as it were registred and written most comfortably incourageth the Philippians chap 4 verses 3 4. to reioyce alwaies in the Lord yea againe to reioyce And our Sauiour Christ Luke 10 20. Reioyce not in this saith he to his disciples that the Diuels are subdued but rather that your names are written in the booke of life Thus much concerning the vse of this last Article of our Beliefe for the comfort of faith Quest. Now in the next place what is the vse of it The Duties in respect of that dutie and obedience which the comfort of faith ought to yeelde Ans As the comfort of faith in respect of this Article is as we may say the sealing vp and confirmation of all comfort so the dutie ought to be the daily bettering perfitting of all dutie in the continuall expectation of the same Quest How may this be Ans The due consideration of this last benefit which is the benefite of benefites as we may call it is most effectuall to moue euery true beleeuer to these duties following First to make litle account of this transitorie life or of any or all the vaine profits pleasures and honours thereof in comparison of it Secondly the faith and assurance of euerlasting life is likewise most effectuall to moue all Christians that haue alreadie made an entrance into it with all holy care and good conscience to cherish the beginnings thereof and to walke on forward in the right way which leadeth to the full fruition of it And thereafter to bend all counsels studies and desires as to the onely true scope and marke to bee aimed at in the whole course of our naturall life so that God may haue the whole praise and glory of all Thirdly it imboldeneth the faithfull seruants of God to make litle account of all the bitter afflictions of this life so as they may by any meanes attaine to this euerlasting life and the most pure and blessed ioyes thereof Fourthly it hath singular force spiritually to inamour the hearts of all true beleeuers with a most earnest desire and longing after it and therewithal after the restoring of all things which God hath purposed at that time to restore that the same our God may then be all in all Fiftly seeing the word of God and Preaching thereof is the principal meanes to bring vs to the knowledge faith and spiritual possession of the beginnings and as it were first fruites of this so vnspeakable and incomprehensible a benefite and inheritance purchased for vs by our Sauiour Christ it cannot be but it must mightily prouoke al true Christians to loue this word of God and the Preaching and Preachers of it but chiefly our Sauiour himselfe who is preached vnto them and who hath giuen himselfe for vs all with most heartie loue and zealous affection Finally insomuch as we cannot sufficiently praise and glorifie God for this inestimable benefite in the short race of this our natural life therefore it is our dutie to purpose and desire most earnestly not onely to glorifie his name while we liue here but also euen for the same cause chiefly to desire to liue for euer to the end we may praise and glorifie him with all his Saints for this inestimable benefite world without end Explicatiō proofe It cannot be denied but that it ought to be so Yea verily the true faith and perswasion of the inheritance of euerlasting life cānot but work al these gratious and blessed effects in the hearts of all true Christians And first of all as touching the first effect and that also with very good reason why it should be so what may we thinke these earthly and vanishing riches to be but onely a shadowe of riches in comparison of the durable treasure of heauenly and eternal happines what are all carnall pleasures which flit in a moment are so much the sooner at an end by how much they are more vehement what are they I say being compared with this most pure and spirituall ioy which abideth in all holy perfection for euer What is all earthly honour and all worldly ensignes
of honour chaines bracelets c. to the dignitie of being the Sonnes and daughters of the most high God and heires of his heauenly kingdome What is this present life which is but as a vapoure full of all labour and sorrowe c. to this euerlasting and most blessed life Let vs read the book of the Preacher with due attention and we shal confesse with king Salomon that it is so Read also Mat 6 19. c. where our Sauiour who is greater then king Salomon telleth vs that the moth and cancker doe fret and consume al earthly treasures and therefore counselleth vs with most wise counsell to lay vp treasures for our selues in heauen that our hearts may be fixed there Reade also Luke 12.32.33.34 And chap 16 8 9. Make yee friendes saith our Sauiour of the riches of iniquitie c. And Iohn 6 27. Labour not for the meate which perisheth but for the meate which endureth to euerlasting life which the Sonne of man will giue vnto you for him hath God the Father sealed To the which purpose consider also and meditate diligently vpon the example of Saint Paul Philip 3 7. c and verses 20.21 And vpon the example of Moses Heb 11.24 c. And vpon that instruction which Saint Paul giueth Timotheus 2. Ep chap 2 verses 1.2 c. to the end of the 13. verse And secondly for the proofe of the second branch of the answer the same examples may likewise well serue Consider furthermore the often exhortations contained in the holy Scriptures where this chiefe benefite of euerlasting life is vsed for a chiefe reason to moue euery estate and condition of the seruants of God both rich and poore magistrate and minister of the word c. to the duties both of their seuerall callings and also to those that belong to them in common in that they are Christians As for example Gal chap 6. verses 7.8 9.10 Be not deceiued saith the holy Apostle God is not mocked for whatsoeuer a man soweth that shall he also reape For he that soweth to his fleshe shall of the fleshe reape corruption but hee that soweth to the Spirit shall of the Spirit reape life euerlasting Let vs not therefore bee wearie of wel-doing for in due season wee shall reape if wee faint not While therefore wee haue time let vs doe good to all men but specially to them that are of the houshold of faith And 1. Tim chap 6. verses 17 18.19 Charge them that are rich in this world c. that they doe good and be rich in good workes and readie to distribute and communicate Laying vp in store for themselues a good foundation against the time to come that they may obtaine eternall life And touching the dutie of Ministers of the Gospell Reade 1. Pet 5.1.2.3.4 The Elders which are among you I beseech who am also an Elder and a witnes of the sufferings of Christ and also a partaker of the glory that shall be reuealed Feede the flocke of God c. And when the chiefe shepheard shall appeare ye shall receiue an incorruptible crowne of glory And 1 Tim 6.12 Fight the good fight of faith saith Saint Paul to Timotheus lay thou hold of eternall life wherevnto thou art also called c. Now more generally concerning all Christians read 1. Thes 5.8.9.10 c. Let vs which are of the day be sober c. For God hath not appointed vs vnto wrath but to obtaine saluation by the meanes of our Lord Iesus Christ who died for vs c. Wherefore exhort ye one another c. Read also Titus 2 11. c. The grace of God which bringeth saluation vnto all men hath appeared And teacheth vs that we should denie vngodlines c. And 1. Iohn chap 3 verse 3. Euery man that hath this hope purgeth himselfe c. And in the Epistle of Iude verses 20.21 Beloued edifie your selues c. looking for the mercie of our Lord Iesus Christ to eternall life From these and such like places of holy Scripture we see plainly what ought to be the scope of euery mans naturall life and of all the studies and actions thereof and that euen because God hath ordained vs to this euerlasting life And not without very iust weighty reasō seeing as was touched before if we looke to haue our enterance and eternal abiding in the kingdome of glory we must of necessitie haue first of all an enterance and some continuance also and proceeding in the duties of the kingdome of grace And that euen from the first time of our calling so long as God shall of his goodnes prolong our liues Read Eccles 12 1. c. Remember thy Creator in the dayes of thy youth c. And Luke 13. verse 24. Striue to enter in at the straite gate c Heb 3 12.13 14. And 2. Pet chap 2. verses 5.6.7 10 11. But how I pray you is this performed or minded of vs Doe we not see the cleane contrary among all sorts and estates of people Euery man almost seeketh after worldly riches and honours how mony may come merily in that they may liue in pleasures and builde their neastes on high c. Euerlasting life is the least part of the thoughts of the greatest part of all sorts of people Verie fewe studie and labour to walke in the waies of the kingdome of heauen Would to God we would better bethink our selues of the holy doctrine of the Gospel concerning the vanitie of riches the vncertaintie of life and the fearefull euent of all inordinate ioyes and endeuours after the vaine things of this transitorie world Read the parable of the secure and voluptuous rich man Luke 12 15 16. Thou foole saith our Sauiour this night wil they take away thy soule c. Read also chap 16 19. c. The rich man died and was cast downe to Hell torments And as our Sauiour saith else where What shall it profit a man to winne the whole world if he loose his soule Verily the benefite of our natural life ought to be of great weight with vs to moue vs to glorifie God the giuer of it as Psal 95 verse 6. and Ps 100. But infinitly much more ought the promise and assurance of euerlasting life to prouoke vs herevnto Thus much concerning the second branch of the answere For the proofe of the third branch read Rom 8 18. I count saith the Apostle that the afflictions of this present time are not worthy of the glory which shal bee shewed vnto vs. Likewise 2. Cor 4.16 17 18. And 1 Pet 4 12 13 14 and 19. Read also the incouragement which our Sauiour gaue vnto all his Disciples Luke 6 20 23. Blessed are ye when men hate ye c. Reioyce in that day and be glad for great is your reward in heauen Dauid hauing the promise of the kingdome of Israel waited for it with patience indured many afflictions and fought many a battell that it might be established vnto him