saith My soule is very heauie euen vnto death yet to speake properly their soules cannot die Now that which wee haue said of Sheol we may likewise affirme of Haides and that euen from the places already alledged 1. Cor. 15.54.55 Acts 2.27 Reuel 6.8 and chap. 20.13 For as was said before though Haides as well as Sheol doe in the holy Scriptures first and more properly signifie the graue yet wee must not restraine them to that signification onely The Hebrew word sâ—ith Iunius doth in very many places of the Scripture generally note whatsoeuer condition of the dead and for the same cause is to be referred sometime to the graue sometime to hell synecdochicallie and sometime to both together according to the circumstance of the place And againe the Latine Fathers vse the word Inferos as well as the Greekes doe Haiden indifferently for euery place or condition of the dead no not in sundry of the places already alledged Vox hebraea inquit lumus in Psal 49. stationem quamlibet mortuorum in vniuersum notat permultis Scripturae locis ideóque modò ad sepulchrum modò ad infernum synecdochicé modò ad vtrumqúe simul pro ratione locorum accommodanda est The same he saith likewise concerning Haides in his note vpon Tertul de Idololat cap. 13. Obseruandum quod ait Apud inferos de Lazaro Nam inferos Latini Patres vt Graeci Hadem pro omni loco aut statu mortuorum dixerunt promiscue Atque in hunc sensum Lazarus Diues apud inferos collocantur Quomodo Iraeneus Chrysostomus ex verbis Lucae 16.23 locuti sunt Tertullianus locis quamplurimis Thus much for the proofe of the first branch of the more generall signification of Sheol and Haides Touching the second branch to wit that they are sometimes vsed in the holy Scriptures to signifie the destruction of other things in the world moreouer and besides the corruption of the bodies of men and the altering of the state and condition of their soules by reason that they are by death seperated from their bodies it is euident Num. 16.32.33 Not onely Korah Dathan and Abiram with their families but also their goods and all that they had descended into Sheol And Isai chap. 14.11 Thy pompe is brought downe to Sheol and the sound of thy violls that is they are destroyed according to that wee reade in plaine termes Ier. chap. 51. verse 52 53 54 55. Reade also Ezek. 26.19 20 21. the same in words of like signification So likewise the destruction and ouerthrow of the Citie of Capernaum is threatned and signified by this word Haides yea and also the euerlasting condemnation both of the soules and bodies of the Citizens thereof so many as were obstinate despisers of the doctrine and miracles of our Sauiour Christ Matth. 11.23.24 Hetherto of the more generall signification Nowe more particularly And in the first place that the same wordes are vsed to signifie the continuance power and dominion of death as it were some great Lord and Commander reade the Prosopopie of the holy Prophet Isai 14.9 Sheol beneath is moued for thee to meete thee at thy comming saith the Prophet speaking of the King of Babylon raising vp the dead for thee euen all the Princes of the earth and hath raised from their thrones all the Kings of the nations This signification of Sheol is vsuall when it is put after the word Death by an increase or amplification of speech to the which purpose also diuers times the word signifying power is expressed as we haue seene before Psal 49.15 and 89 48. and Psal 6.5 Hos 13.14 Likewise Haides in the new Testament 1. Cor. 15.55 Reuel 6.8 chap. 20.13 Death and Haides The power of Death is also noted Rom. 6. verse 9. as preuailing so long as the body of our Sauiour Christ lay in the graue Secondly that Sheol signifieth the place of the euerlasting torment of the wicked which we doe vsually call Hell reade Psal 9.17 The wicked shall bee driuen backe euen to Sheol We may well vnderstand it not onely for the graue but also for hell as it is englished seeing that is the place appointed for the soules of the wicked after this life And Psal 49 14. Sheol consumeth their beautie Tremelâ—us translateth it Infernus Hell Likewise Psal 139.8 Sheol is opposed to Heauen where the Emphasis is most full if we english it Hell And Prou. 9.18 King Salomon saith That the wicked that follow their owne lusts are in the depth of Sheol which likewise may well be translated and vnderstood of Hell the receptacle of the soules of such wicked persons And chap. 15.11 Hell and dâ—struction are before the Lord. Sheol naabhaddon Hell and destruction may well be matched together seeing the King of hell is called by the name of Abaddon a destroyer Reuel chap. 9.11 And againe Sheol may well be taken for hell in the same 1â— chapter of the Proueâ—bs verse 24. The way of life is on high to the prudent to auoide from Sheol beneath Moreouer Isai chap. 5.14 we may extend the signification of it to hell And chap. 28.15 where the wicked said We are at an agreement with Sheol But they are vtterly deceiued For the fire of Gods wrath shâ—ll kindle and burne vpon them euen to the very bottome of Sheol â—nadh Sheol tachtijah according to the phrase of Moses Deut. 32.22 The fire of which wrath as he saith further in that place shall consume the earth with her increase and set on fire the foundations of the mountaines Now in the new Testament the other word Haides is likewise vsed is Matt. 16.18 The gates of Hell that is all the destroying power of the Diuels of hell shall not ouercome the Church and faith of the people of God by alâ— the siege and battery either spirituall or outward that they can possible either lay themselues or by their instruments procure against the same Likewise Luke chap. 16.23 The rich man being in Haides that is in hell torments c. Thus then both Sheol and Haides signifie hell the place of infernall torment The reason why these words are translated from the signification of the graue to signifie hell also may be for that the graue being a place of darknes and naturally vnpleasant and vncomfortable may fitly be vsed in way of a similitude something to resemble and shaddow it forth Let vs now come to the last of the more particular significations euen to bitter dolours and griefes of the soules of the children of God neare vnto the sorrowes of death yea of Hell sometimes in their owne weake sense and iudgment For the which reade Psalm 18.5 where the Prophet Dauid calleth the exceeding great sorrowes which he indured the sorrowes of Sheol the which some translate graue other Hell but all is one in effect The Prophet beeing in these grieuous sorrowes and trouble of heart saith in the same place I called vpon the Lorde and cried to my God
and of all their qualities and operations whatsoeuer to their proper vses and endes euen as his creating of them was the execution of his purpose and decree to giue them their seuerall qualities natures and beeings themselues So then wee must vnderstand the Prouidence of God to bee as large as his creation that is to say that it doth vniuersally extend it selfe to the continuall ruling ordering and gouerning of euery creature which hee hath once made and that euen by the same almightie power wisedome iustice and mercie by the which hee at the first made them As Nehem. cha 9. ver 6. Thou Lord preseruest them all But that wee may vnderstand the better what is meant by the Prouidence of God there are certaine thinges to bee inquired into for the more full opening of that which you haue already answered And first concerning the word Prouidence wee are to inquire how it may be saide to containe all that you haue set downe in your answere for the description of it in so much as in the literall or strict signification of it as a man may saye Prouidence is no more then a fore-seeing of thinges to come Question First of all therefore what is to be said to this Answere The fore-seeing of God is no idle or impotent and weake fore-sight but as it is essentiallie ioyned with preordination and fore appointment and decree so it cannot be but it must needes take due effect with euery ordinance and decree thereof in the proper times and seasons of the same Explicatiō proofe It is very true And therefore it is that in the holy Scriptures Prognosis Pronoia ioined with Proorismos the fore-appointment or predestination of God is ioyned most nearely with his fore-knowledge or fore-sight as Acts 2.23 deliuered by the determinate counsell and fore-knowledge and prouidence of God And Rom 8 29. Those whom hee knew before hee also predestinated c. And 1 Peter 1.2 Elect according to fore-knowledge And that the effectuall gouernement of God is noted by his fore-sight read Gen 22.14 In the mount the Lord will see or prouide And Psalm 34.15 The eyes of the Lord are vpon the righteous And Zech. cha 3 9. and cha 4.10 The seuen eyes of the Lord goe throughout the world It is true that the Lord fore-seeth and fore-knoweth more then commeth to passe for he doth of purpose frustrate many counsels and purposes which hee knoweth to bee intended of the wicked so that they cannot take effect But as touching all his owne most holy counsels and purposes for all time to come hee doth so knowe them before hand that according to his foreknowledge hee doth alwaies most certainely guide them to take their full effect so as nothing is able to hinder the same To this purpose read Psalm 94.11 And 1. Corinth 3.20 The Lord knoweth that the thoughts of the wise bee vaine And 2. Kings 19.27.28 I know thy dwelling c. I will put my hooke in thy nostrils c. Reade also Psalme 1.6 The Lord knoweth that is he alloweth blesseth the way of the righteous and the way of the wicked shall perish Likewise Psalm 37.18 Deut. 2.7 and Amos 3.2 Thus we see that the actuall gouernement of God is noted by his seeing or fore-seeing by his knowledge or fore-knowledge of all things the effect being implied by the cause or rule and ground of it Now a second thing to be likewise considered concerning your former description of Gods holy Prouidence is the reason why you make mention of the restraining and correcting of euill things c in so much as wee haue seene in the former doctrine of the Creation that the Lord made all thinges very good Question What therefore is the reason of this Answere Because shortly after the creation a great multitude of the Angels fell away from God and of themselues most wickedlie peruerted themselues Mankinde also both Adam and Eue were verie soone drawne away from God by the wicked suggestion of the Diuel whence hath followed a wonderfull disorder and corruption of all things through the continuall rebellion of the wicked Angels and of all wicked men against the Lord our God This is indeede a sufficient reason of it the ground and proofe whereof we shall see anone In the meane while there is yet a third thing remaining for the further clearing of the former description of the holy Prouidence of God to wit concerning those most holy vses and endes the which God hath in his owne eternall counsell and decree propounded to himselfe in his prouident supporting ruling and gouerning of all his creatures Question Which are they Answere The most holy endes of Gods vniuersall prouidence are the eternall happinesse of all his elect Angels and the like eternall happinesse and saluation of all his elect children from among the rest of the lost posteritie of mankinde And on the contrarie the frustrating of all the wicked and rebellious counsels and enterprises of all the reprobate both Angels and men to their euerlasting confusion and condemnation All to the glorie of God in the declaration both of the bountifulnes of his most free grace and mercie and also of the deserued seueritie of his most holy and perfit iustice Explicatiō and proofe These are in deede the principall endes of the most holy prouidence of God In respect whereof it is saide Prouerb chapter 19.21 Many deuises are in mans heart but the counsell of the Lord shall stand And Psalme 33.10.11 The Lord breaketh the counsell of the heathen and bringeth to nought the deuises of the people The counsell of the Lord shall stand for euer and the thoughts of his heart throughout all ages And Isai chapter 46.9.10 Remember the former thinges of olde for I am God and there is no other God c. My counsell shall stand and I will doe whatsoeuer I will And therefore iustly doth the Lord by the same his holy Prophet in the beginning of the 30. chapter pronounce a woe against them that take counsell but not of him And thus farre also well saith Gamaliel Act 5.38.39 If this counsell or this worke be of men it will come to nought But if it be of God ye cannot destroy it lest ye be found euen fighters against God The like is to be saide concerning all the craftie counsels and enterprises of the Diuel in that hee inciteth the wicked to rebell against the Lord God and practiseth the same himselfe For they shall not preuaile as will further appeare afterward But whereas wee ascribe counsell to the Lord the which is as one may say the maturitie and ripenesse of former thoughts or as it were the choise flower flote or distillation of them wee are to vnderstand this ascription of counsell to GOD as spoken to our capacitie after the manner of men For if we shall consider exactly of the nature of God whose wisedome is infinite and most perfectly present at euery instant and so abideth for
to this day taught and obserued Such as are Iohn 8.58 Where our Sauiour himselfe saith thus Before Abraham was I am And chap. 17.5 I had glory with the Father before the world was And Colos 1.15 Where the Apostle affirmeth that our Sauiour was before all things and that all things doe consist by him And such like The which though they were spoken concerning our Sauiour since the time that he had taken the humane nature yet they did properly belong to him in respect of his eternall and diuine nature On the other side where it is said that our Sauiour though very true God and equall with the Father is notwithstanding his Fathers seruant and his inferiour and therefore not to speake of himselfe nor to doe his owne will to haue increased in wisedome and stature and to haue beene seene and handled c. these things doe properly belong to his humanitie For his Godhead is inuisible neither can be handled nor admitteth any increase either in substance or quality or any way else And yet both these attributes and also the former doe truely agree to one and the same Person of a Mediator as it is yet more plaine from those actions and effects which are ioyntly ascribed to either nature though more proper to the one of them As Iohn 3.13 Where our Sauiour being here on the earth speaketh neuertheles as if he had beene then bodily in heauen though he was at that time onely in respect of his Godhead there No man saith he ascendeth vp to heauen but he that hath descended from heauen the Sonne of man which is in heauen Like to this is that of the Apostle Paul Ephes 4.10 He that descended is the same that ascended far aboue all heauens that he might fill all things For to speake properly neither did the humanity descend from heauen but onely ascended vp thither neither did the Deitie either descend or ascend How then The Godhead is said to descend Beliefe in God the Son euen in Iesus Christ the onely Sonne of God our Lord. in that it manifested it selfe here on earth The meaning of it in the Personall vnion with the humane nature according to that Iohn chap. 1. verse 14. The word was made flesh and dwelt among vs and wee saw the glorie thereof as the glorie of the onely begotten Sonne of the Father full of grace and truth And againe 1. Iohn chap. 1. verse 1. Wee haue heard wee haue seene wee haue handled the word of life Neither can the Godhead be said to ascend otherwise then by a speciall declaration of the presence of the Deitie in the same Personal vnion with the bodie being ascended and in the ascension of it and before it did ascend And yet as wee see the same action is iointlie attributed as one would thinke to either nature of the sâ—me Person So is also one and the same effect as Act. chap. 20. verse 28. God hath purchased his Church with his owne blood And 1. Cor. chap. 2. verse 8. The Lord of glorie was crucified Though we know that to speake properly onely the bodie of our Sauiour was crucified that is was fastened to the crosse and that therevpon it shed the blood out of it And yet the vertue and efficacie thereof to wit redemption came by reason of the merit and worthines of the Person that suffered who was not onely man but also very true God This obseruation as saith Master Caluin notably well shall be to no small vse Institut lib. 2. cap. 14. Sect. 4. for the cutting off of many doubts if the Readers doe wisely apply it For it is strange saith he how much such kinde of speeches doe trouble the vnâ—kilfull yea some not vtterly vnlearned which they see to be attributed to Christ and yet be not verie fitly agreeing either to his Godhead or to the manhood because they doe not consider his Person wherein he is manifested to be God and man nor his office of Mediatorship to the which they doe agree But it may easily bee perceiued how all things agree verie well each with other if so be they meete with a sober interpreter such a one as doth examine so great mysteries in such religious manner as they ought to doe As for those that haue distempered and brainesicke Spirites there is nothing which they doe not make troublesome They snatch at those things which are attributed to his manhood to take away his Godhead And againe they snatch at the things attributed to his Godhead to take away his manhoode And as touching those things which are spoken concerning either nature so iointlie that they doe agree to neither of them apart they snatch at them to take away both of them Now what is this else but as much as to contend that Christ is not man because he is God and that is not God because he is man and that he is neither man nor God because he is both God and man Wherefore wee determine thus that Christ as hee is both God and man consisting of both natures though onely vnited and not confounded is our Lord and the true Sonne of God euen in respect of his humanitie though not for his humanities sake Thus farre Master Caluin And thus beloued in the Lord wee see as was said that wee haue in this part of our beliefe a verie great mysterie to consider of concerning the vnion of the diuine nature of the Sonne of God and of the nature of man in one person beside the former mysterie of the second Person of the holy Trinitie in a singular respect of the vnitie of the Godhead thereof with the Father and the holy Ghost from all beginninglesse eternitie The which though it be a very high secret and exceeding the vnderstanding of the most wise in the perfection of it yet no christian is of so small vnderstanding but it is his dutie neuer to cease prayer to God nor attention to the holy doctrine thereof vntill he haue attained to some measure of the sound knowledge and faith of it so farre forth as he may be able to giue a reason of his hope in this behalfe According to that of the Apostle Peter 1. Epist chap. 3. verses 15 16. Be yee readie alwaies to giue an answer to euery one that asketh you a reason of the hote that is in you Yea and wee are so much the more earnestlie to striue not onely to the attaining of this knowledge and faith but also for the perpetuall maintenance of it because the Diuell and his instruments both haue and doe still labour in nothing more then to subuert this ground and foundation of our faith and the onely true meanes of our redemption and saluation To this euill end and purpose the Arian denieth the eternall Godhead of our Sauiour the Marcionite his manhood the Eutichian the distinction of the natures the Nestorian the vnity of the Person c. But let vs beloued firmely and constantlie beleeue against all
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
sins and all other the promises of God Secondly we being through faith baptized into the death of our Sauiour Christ haue by the vertue thereof our sinfull and corrupt nature cleansed and sanctified so that our very persons are by the death of our Sauiour made acceptable to God We haue also that holy and heauenly peace made in our consciences which passeth all vnderstanding We haue furthermore power to walke in some measure of righteousnes and holines of life in the sight of God the which he doth for Christes sake accept from vs though it be full of much failing and weakenes The blessings of this life are made blessed and comfortable vnto vs. Yea all afflictions are sanctified and made profitable vnto vs. We haue dominion and Lordship ouer the creatures restored vnto vs by the death of our Sauiour And thereby also the naturall death is made a spirituall aduantage vnto vs. The holy Angels are by the same made most faithfull and louing friends vnto vs both in life and also at death Thereby also we are reconciled and set at peace among our selues and with all the people of God Finally we haue from the blessed sufferings and humiliation or abasement of our Sauiour Christ the ground of all our hope and longing after our exaltation to the happines and glory of the life to come in the expectation whereof we may boldly reioyce with ioy vnspeakeable and glorious ExplicatioÌ„ proofe Touching the first branch of this answere that we haue our reconciliation with God by the abasement and sufferings of our Sauiour Christ to the death We read Colos 1.19 c. It pleased the Father saith the Apostle that in him should all fulnes dwel And by him to recoÌ„cile all things vnto himself to set at peace through the blood of his crosse both things in earth things in heaueÌ„ And you who were in times past strangers and enemies because your minds were set in euill works hath he now also reconciled In the body of his flesh through death to make ye holy and vnblameable and without fault in his sight We reade the same againe Rom. 3.24.25.26 Wee are iustified freely by his grace saith the same Apostle through the redemption that is in Christ Iesus whom God hath set forth to be a reconciliation through faith in his blood to declare his righteousnes by the forgiuenes of the sinnes that are passed through the patience of God c. And the Apostle Iohn testifieth the same 1. Ep. chap. 1.2 And againe chap. 4.10 Herein is loue not that we loued God but that he loued vs and sent his Sonne to be a reconciliation for our sinnes This reconciliation is a greater benefite then the staying of Gods anger and wrath as may be made plaine by a similitude taken from the dealing of King Dauid with his sonne Absalom For though he let his anger fall yet hee would not for two yeeres space after that admit him to come into his presence 2. Sam. cha 14. It may be further illustrated from the booke of Ester chap. 2.1 and chap. 4.11 with chap. 5.1.2 Yea it may appeare by Gods owne dealing with K. Ahab from whom though he staied his wrath for a time yet he was not reconciled toward him And it is well worthie the noting yea it is most admirable concerning this reconciliation which we haue through our Lord Iesus Christ that God doth not deferre it â—ill wee seeke after it as men offended specially men of greater place then the parties offending vse to doe but of his singular grace mercy he himselfe though he be the most high maketh the first offer of it yea by his Ministers he intreateth vs to accept of it and to be reconciled vnto him 2. Cor. 5.18.19.20.21 And furthermore that the forgiuenes of sinnes and all other promises are ratified by the sufferings and death of our Sauiour We read Heb. ch 9. verses 15.16.17.18 in these words For this cause is he the Mediatour of the new Testament that through death which was for the redemption of the transgressions that were in the former Testament they which were called might receiue the promise of the eternall inheritance And ch 13.20.21 The blood of our Sauiour Christ is called the blood of the euerlasting couenant We read likewise Act. 20. verse 28. answerable to the prophesie of Zech. 9.11 Thou shalt be saued through the blood of thy couenant I haue loosed thy prisoners out of the pit wherein is no water For not onely the Iewes in their bodily captiuity but we also in respect of our spirituall thraldome may well be counted such prisoners answerable to the pitifull estate wherin Ioseph was through the malice of his brethreÌ„ for a time Gen. 37.23.24 And yet more generally touching the ratifying of all the promises of God by the same death and sufferings of our Sauiour Rom. 8.32 If God be on our side saith S. Paul who can be against vs who spared not his owne Sonne but gaue him for vs all to dâ—ath how shall he not with him giue vs all things also Thus much concerning the first branch Sâ—condly that our sinfull nature is cleansed and sanctified by the death of our Sauiour it is figured and represented vnto vs in holy Baptisme according to the testimonie of the Apostle Paul Rom. 6.3.4 seeing as there he affirmeth We are baptized into his death being baptized into his death we are also buried with him as touching the life and strength of sinne Knowing this as he saith in the 6. verse that our olde man is crucified with him that the body of sinne might be destroied that henceforth we should not serue sinne For he that is dead is freed from sinne Likewise Colos 2.11.12 And Heb. 10.19 By the blood of Iesus we may be bold to enter into the holy place c. And that hereby our very persons are accepted with God Reâ—d Ephes 1.6 and chap. 2.13 c. 1. Cor. 6.11 Heb. 11.4 Thirdly that by the same death and sufferings of our Sauiour we haue inward peace of conscience as a fruite or effect of our reconciliation with God we reade Rom. 5.1 c. Then being iustified by faith saith the Apostle wee haue peace toward God through our Lord Iesus Christ c. The reason whereof is rendered in the 6. verse c. because our Sauiour hath died for vs and by his blood reconciled and iustified vs. This peace is called The peace of God which passeth all vnderstanding Philip. 4.7 For as it followeth it preserueth our hearts and mindes quieted pacified in Christ Iesus against all disturbances aboue that we our selues would think how it could be euen as if our Sauiour Christ kept continual watch ward and maintained a garison of souldiers to defend vs against all our aduersaries For thus much doth the Apostle giue to vnderstand by the militarie word phroureses which hee vseth in this place This peace and the comfort of it is aboue
of death Explication You say well For to all such as doe truly beleeue in Christ and apprehend the satisfaction and merit of his death and passion they are no more tokens or punishments proceeding from Gods wrath but rather fruites and effects of his fatherly loue in that he mindeth by theÌ„ more effectually to settle our faith in our Lord and Sauiour and therewithall to further our repentance and euen our very saluation it selfe Iustly therefore may wee aboue all yea against all exception reioyce yea reioyce and as the Apostle saith againe and againe reioyce in the sufferings and death of our Sauiour The excellency whereof is so great that vnles he had suffred for vs neither the holines of his humane nature The Comforts concluded nor the righteousnes of his life nor the perfection of his doctrine nor any or all of his admirable and miraculous works no nor yet which is most strange to speake Deitas Christi non seruat nos alâ—ter quam per satisfactionem humanitatis nec vicissine humanae naturae perpessiones aliun â—o nos viuificandi vim accipiunt quan a Deitate cum quainseperabiliter est coniuncta vnita Beza Hom. 1. in His Pass though as true as the rest the very Deitie of the person could haue done vs no good But as was said and I cannot but repeate it againe the way to this singular comfort and reioycing in the sufferings of our Sauiour is not but by godly sorrow for our sinnes with an vnfeined acknowledgement that all the miseries which fell vpon our Sauiour for a time were onely due to vs and not to him and that not onely for a short time but euen for euer and euer if it had not beene for him As for such as regard not to attaine to this comfort by taking this course they doe as it were hedge vp the way from comfort against their owne soules as it were with a most sharpe and high hedge of thornes BVt leauing all such hard hearted and impenitent sinners I desire that you would for the conclusion of this large collection of the comforts euen briefly runne them ouer that so wee may see them in a more short and easie view to the more liuely quickening and chearing of the very comfort of our hearts Question from the particular fruites of his particular sufferings Which may they bee Answere The betraying of our Sauiour Christ may bee esteemed as the meanes of knitting vs in a most faithfull bond to our God to whom wee were before rebells and traitours His binding may bee accounted of vs our vnloosing In ipsius vinculis nostram liberatioâ—em in ignomiâ—ia gloriam in condemnatione absolutionem tandemâ— in morte vitam inuenimus Beza Hom. 12 in Hist Pass and freeing from the bonds and fetters of our sinne and from the power of the Diuel by whome wee are bound with mâ—re strong and vncomfortable chaines then Manasses was by the King of Babel and for the which wee haue deserued not to lye bound still for a while but being â—â—und handes and feete to haue beene throwne into vtter darkenesse for euer The disgrace of our Sauiour was the meanes of bringing vs into fauour with God who had deserued that he should haue spit in our faces and had vs in most deepe abomination and derision for euer His grieuous stripes and woundes were the healing of the blanes and botches of our soules His accusation was our excuse His condemnation our acquiting His crosse and curse our blessing His death was the meanes of our eternall life Finally as was saide euen now his buriall is the daily weakening and wasting of our sinne that power may increase in vs to liue more and more vnto God and to goe on forward from hell and destruction toward the kingdome of heauen Explication proofe Thus verily and much more aboundantly may we in the serious meditation of the manifolde sufferings of our Sauiour for vs comfort our selues from the particular consideration of the seuerall parts of them The briefe summe whereof is this that our Sauiour suffering for vs both in body and soule hath perfectly redeemed vs both bodies and soules from eternall misery and all euill and obtained euerlasting life and glorie with all meete blessings for vs in them both Wherevnto let me yet adde this one thing more for an vpshcote of all that insomuch as our blessed Sauiour hath paide so great a price and endured so many exquisite sufferings for vs it is from the same most cleare and euident to the filling vp of the measure of our comfort yea to make it as it were pressed downe and running ouer that hee hath and doeth still accordingly loue vs and his whole Church with a most deare and perfite loue and that the inheritance which he hath thus dearely purchased for vs is passing great and infinitely aboue that value which wee can possibly estimate For none will giue much for that which they set little by The Duties more generally Who would lay out thousands of gold and siluer for such a cottage as is scarce worthy twenty shillings Much lesse would our most wise Lord and Sauiour haue giuen his blood c. Which is more worth then all the gold and siluer in the whole world yea then the world it selfe and all that is therein vnlesse it had beene to the most excellent and pretious vses that the most high price aboue all other might be disbursed for And therefore well may the Apostle say and worthily are we to learne it from him that Christ hath loued vs in that hee hath giuen himselfe for vs to be an offering and a sacrifice of a sweet smelling sauour to God Ephe. 5.2 Wherefore also most iustly ought wee to loue him with a most deare holy and religious loue and to walke in loue both toward him and one with another as the Apostle exhorteth in that place yea to walke in all holy duty according to the plentifull instructions and exhortations of the holie Scriptures and euen of the sufferings themselues which being duly weighed do mightily call and cry out for all good duty thankfulnes at our hands yea euen from heart and hand and all as the diuerse considerations thereof will declare FRom the comforts therefore to the duties now doe wee come with all the speed that we can We will inquire of them first more generally and then more particularly according to the seuerall branches of the sufferings Question Wherefore to speake more generally in the first place which are those duties which ought to be yeelded of vs from the comfort of faith in the sufferings of our Sauiour Answere As you saide euen now it is our dutie first of all to loue our Sauiour most dearely and as a fruite thereof euen as his redeemed to serue him most religiously for euer and euer For so our Sauiour himselfe requireth saying If ye loue me keepe my commandements Iohn 14 verse 15.
him That is to say not so as we should linger after his bodily presence but rather that we should be carefull to knowe and imbrace him spiritually and with the armes of our faith For seeing Mary Magdalene was to doe so while yet our Sauiour was vpon the earth and not ascended vp into heauen then much more ought wee now as well as all other euer since his ascension so to doe that wee may say in truth with the Apostle Paul in the 2. Epistle to the Cor chap 5. verse 16. Henceforth knowe we no man after the flesh yea though we had knowne Christ after the flesh yet now henceforth knowe we him no more to wit in any carnall or weake manner but according to his diuine grace and godly power c. in a more cleare measure So that they who at this day dote after a reall presence of the body of our Sauiour Christ either in Sacrament or other wise they doe shewe themselues to bee altogether farre otherwise minded then our Sauiour himselfe would haue them to be We are all of vs to lift vp our minds to him in the heauens whither he is long since ascended and not to looke to haue him bodily with vs on earth as he taught Mary Magdalene immediately after his resurrection in that he said vnto her as we see here Touch me not for I am not yet ascended to my Father c. Neuertheles we are herewithall to vnderstand that our Sauiour had a more particular intent in the same wordes namely to signifie thus much vnto Mary that she for her part should haue a further time of filling her minde with the comfort of his humane presence for a few dayes before he would ascend leaue this world And therefore that she should for the present without any further delay so much the more willingly leaue him now and hast with all speed to his Disciples to doe that message which it pleased him to send vnto them by her For so it followeth as we haue already seene Goe to my brethren saith our Sauiour to Mary and say vnto them I ascend vnto my Father and to youâ— Father and to my God and your God Now the message is the last thing to be considered concerning this first appearance of our Sauiour Wherein sundry most high points and the same also most sweet and comfortable to all true beleeuers are to be reuerendly weighed of vs. And first of all this message thus committed by our Sauiour to a woman though to bee deliuered in a priuate manner as it is a great honour to Mary and as a blessed fruit of her former godly care and reuerend regard toward our Sauiour as was said before so is it a gentle kind of reproofe vnto the negligence vnbeliefe of those most choise Disciples of our Sauiour to whom he sendeth her Secondly this message sent by Mary concerning the ascension of our Sauiour contaâ—neth in it a proofe of his resurrection which must needes goe before his ascension as well as it is a prediction and foreshewing of the ascension it selfe Thirdly this message sent by our Sauiour to his Disciples vnder the name of brethreâ— it declaâ—â—th the most deare and admirable loue of our Sauiour vnto them Wherein also is bewraied the like his affection in generall toward all the elect of God as wee may plainely perceiue by comparing that which we read Mat 12.48.49.50 Heb 2.11.12 with the words of this message For in those places our Sauiour extendeth the name of brethren to all the adopted children of God whosoeuer doe heare and keepe his word This is also an euident confirmation of that which the Euangelist Iohn hath written ch 13.1 that those whoÌ„ our Sauiour loueth he loueth to the end Yea that he loueth them so that nothing can alienate â—is loue from them For as we knowe great were the infirmities of his Disciples in their forsaking of him c. And therefore whereas our Sauiour doth most graciously passe by al their greaâ—est weaknesses and failings in good dutie though hee might haue taken iust occasion to haue vtterly reiected and forsaken them this sheweth vndoubtedly that his loue was most constantly and vnremoueably confirmed toward them Blessed be his most holy name therefore for euer and euer Amen Fourthly in that our Sauiour in the wordes of this most sweete message calleth God his Father and his God hee speaketh therein as hee is in our nature a mediator betwixt God and vs and thereby pointeth vs vpward to behold the supreame cause of all our happines and wel-fare And in that he calleth him the Father and God of his Disciples and so consequently the Father and God of all true beleeuers hee teacheth vs all with good assurance of faith to call God our Father and so sheweth what are the singular effects of his mediation on our behalfe euen our adoption reconciliation peace and saluation with all other blessed fruites and benefites whatsoeuer both the most tender and fatherly mercies and also the almightie power of God our heauenly Father either is able of himselfe or willing for his Sonne our Lord Iesus Câ—rists sake to bestow vpon vs. To this God therefore our heauenly Father together with his Sonne our Sauiour and the holy Ghost our Comforter be all eternal glorie and praise Amen Fiftly our Lord Iesus Christ in sending this his message so earnestly and with all expedition to the comforting of his Disciples who were at this time in great heauines as we reade Marke chap 16.10 he sheweth and professeth plainely thereby that he is exceedingly desirous that both they and euery true Disciple of his should both knowe and beleeue and also enioy and hold firmely this great prerogatiue that we are by his meanes the children of such a Father and the seruants of such a God as God our heauenly Father is Finally as the Disciples of our Sauiour to whom Mary was sent yea notwithstanding they were the Apostles elect of our Sauiour were to receiue this message gladly and thankefully euen from the mouth of a priuate woman so yea much rather ought we from the mouth of the poorest publike minister of the word of God receiue gladly and dutifully the same message in their preaching thereof and euery other point and Article of the whole ambassage of the Gospel of Christ and of God That which is furthermore to be considered concerning the comforts and fruites of the ascension of our Sauiour it shall by the grace of God be more fully laid open when we come to that Article Hetherto of the first appearance of our Sauiour Christ for the first proofe and confirmation of his most holy and blessed resurrection Now as touching the performance of this message deliuered by our Sauiour to Mary it is expressed by the Euangelist Iohn verse 18. of this 20. chap For saith he Mary Magdalene came and tould the Disciples that she had seene the Lord that he had spoken these things vnto her And
his Disciples lest the Lord doe iustly turne his back vpon vs for euer refuse to make vs partakers of his saluation heauenly kingdome Certainly all such are in great danger hereof whosoeuer stand thus indiffereÌ„tly affected that they care not greatly whether they enioy the Gospel or no to whom neither good Preaches of it or good Professors are at any time hartily welcome Let vs therefore I pray euery good Christian diligently beware we entertaine not this hoggishnes into our hearts euen as we doe tender the saluation of our soules that is to say let vs auoide it as charily as with all possibilitie of preuailing against our vnkind selfe-louing profane nature we may through the grace of God attaine vnto Hetherto of the gracious appearance manifestatioÌ„ of our Sauiour Christ to these his two Disciples for the confirmation of his resurrection vnto them and by them also and by the holy record hereof vnto vs and to all Christians But now that we may proceed let vs come to the second point of our text which concerneth the departure of our Sauiour from his Disciples The which departure of his was both strange and speedy yea sodaine immediately after that he had made himselfe vndoubtedly knowne vnto them Question What was the reason hereof Answer Two reasons may be rendered First to let it appeare that although our Sauiour rose againe with the same body and shewed himselfe verily and truly in the same humane nature which he had before his death neuer to lay the same downe againe yet that it was now in a more excellent state and condition then it was before as being all readie entered into the first degree of the eternall glorification of it by his resurrection Secondly that he might giue those his two Disciples and all other to vnderstand euen to the end of the world that we are not now since the resurrection to seeke to knowe or behold him bodily but rather spiritually and by faith onely by such helpes of his word and Sacraments as he hath giuen and sanctified to the same end vntill his comming againe at the end of the world Explication These reasons indeed may well be rendered of it and they doe minister very good inctructions vnto vs to the edification and comfort of our faith They doe likewise fitly answere to either point of the question demanded first touching the strangenes of the departure which was miracle-wise secondly touching the sodainenes of it aboue the expectation no doubt and desire of the Disciples Neuertheles neither the one nor the other of these points nor both considered together most cause vs to think that though our Sauiour Christ was sodainly taken out of the sight of these two Disciples and ceased to be seene of them as the words of the text are aphantos egeneto apparere desijt or though as afterward we shal see he did sodainly and as it were in a moment shew himself to other of his Diâ—ciples that therfore he had a vanishing inuisible nature and no firme corporal substance But we are rather to impute this to his diuine power like to that sodaine translating of the body of Philip the Eâ—angelist out of the sight of the noble Eunuch whom he baptized euen so soone as he had baptized him from about Gaza to Azotus so as the Eunuch saw him no more Act 8.26.39.40 The distance betwixt Gaza and Azotus as some Geographers estimate is about 36. of our English miles And herewithall likewise it may be thought that at this instant â—he eyes of the disciples were held as they were before so that they could not discerne the manner of his departure from them Hetherto of the appearance of our Sauiour to these his two Disciples with all the circumstances thereof and also of his departure from them The effects of this appearance are now onely behind Question Which were they Answer They are set downe by the Euangelist Luke ver 32.33.34.35 of the same his 24. ch as it followeth in this manner 32. And they said betweene themselues saith the Euangelist Did not our hearts burne within vs while hee talked with vs by the way and when he opened to vs the Scriptures 33. And they rose vp the same houre and turned to Ierusalem and found the eleuen gathered together and them that were with them 34. Who said that is some of the eleuen who were talking together The Lord is risen indeed and hath appeared to Simon 35. Then they that is the the two Disciples told what things were done in the way and how he was knowne of them in breaking of bread Explication In these wordes indeede the effectes which followed vpon the former appearance of our Sauiour are contained And they are three in number First the hearts of the two Disciples as they themselues doe mutually acknowledge were exceedingly affected For did not our hearts within vs burne say they while he talked with vs by the way and when he opened to vs the Scripture Secondly vpon the departure of our Sauiour Christ from them they doe forthwith returne to Ierusalem yea though it was now within night therefore must needs be very late before they could walke thither wiâ—h a minde to coÌ„municate report this appearance of our Sauiour vnto the Disciples there Thirdly as soone as they come vnto them they performe that which they intended the summe whereof the Euangelist comprehendeth in two branches First that they reported what things fell out in the way as they walked toward Emmaus SecoÌ„dly how our Sauiour was known of them in breaking of bread What may these things teach vs Question Answere In the first of these effects we learne what the nature of the word of God is in the interpretation and preaching therof namely to inlighten warme and cheare vp the hearts of the reuerend hearers of it In the second and third we see the end wherefore it pleaseth the Lord to reueale his truth to any of his children to wit that they should communicate and make the same known to the rest of the brethren Yea and that it is to be done chearfully and with all good expedition Explication proofe So indeed doth the example of these two Disciples teach vs yea so plainly that there needeth not many words to confirme the same The words doctrine of our Sauiour were as fire in their bosome Fire I say to inlighten their mindes fire to warme and cheare vp their hearts fire to chase away the errours and doubts of their former troublesome thoughts For these are three speciall properties of the holy fire of the spirit of our Sauiour Christ answerable to the properties of naturall fire familiarly knowne vnto vs to wit to giue light to warme that which comm th neare vnto it and to consume euery drossie thing which is put into it Thus the meaning of the disciples is easie to be vnderstood But for our selues to chase away the drowsines and frozen
might probablie seeme vnto them that now was a fit time and season for that purpose howsoeuer he had before flatlie denied to be made a king to rule ouer the people as wee read in the 6. chapt of Saint Iohn Finallie wee may not suppose that they did without reuerence aske this question for the contrarie appeareth by the manner of speech which they vse in calling him Lord c. in saying Lord wilt thou at this time c. therein no doubt yeelding him the honour of souereigntie which they acknowledged in their hearts to be due vnto him aboue all that hee would assume and take to himselfe And yet all these things notwithstanding that is to say all these probabilities in regard of the matter and all these qualifications in their affections yet because they presumed without warrāt of the word yea rather at vnwares presumed to aske a question of such a matter as hee had plainely disclaimed and taught them the contrary he doth very earnestly no lesse iustly rebuke them Whence we for our partes beeing readie to see a mote in the Disciples eyes not yet altogether so cleared as they were afterwardes may learne to discerne the beame that is in our owne if so be that wee be not alreadie growne stone blinde For doe wee not vsuallie euen after longer teaching and after a more cleare Reuelation of all Trueth then the Apostles at this time which wee nowe speake of had dote still after worldlie pleasure and Richeste and Honour c with a desire to attaine vnto them yea though it should be by corrupt courses of iniustice and rapine of flatterie and deceitfull dealing c The Apostles infirmity therefore such as it was before our Sauiour had throughly confirmed and established them is well worthy to be marked of vs to the more cleare discouerie and to the more sharpe reproofe of a corruption in vs a hundreth folde worse then theirs was And to this very end let vs now come to that reproofe which our Sauiour gaue vnto them Question What was it Answer Our Sauiour telleth them roundly that they presumed aboue that was meete for them in desiring to knowe the times and seasons of that which God the Father had reserued as a proper roialtie and prerogatiue to his owne diuine Maiestie and not to be communicated to any creature Explicatiō This is in deede his meaning in that he saith It is not for you to know the times and seasons which the Father hath put in his owne power Verily if the Disciples of our Sauiour had well remembred and aduisedly considered what our Sauiour had said vnto them concerning the last day that the Angels which are in heauen no nor the Sonne himselfe to wit in that he was man did knowe the day and houre thereof saue the Father onely Matth. 24.36 and Marke 13.32 surely they would not for shame or feare haue presumed to aske the question which for want of such due consideration they were ouer-bold to demand Let vs therefore learne from hence another excellent lesson to wit that as it had beene the dutie of these disciples so it is our dutie and the dutie of all Christians euen of euery one of vs in our seuerall callings to settle our mindes to walke humbly and with a single eye in those duties which God hath in his wisedome and of his singular mercy prepared for vs to walke in and to leaue the secrets of Gods counsell and administration of his Kingdome at the least touching the particular circumstances thereof to the Lord himselfe who without vs will order and dispose of all things in a more excellent manner and order then is meete for vs to know before the manifestation thereof by the effect or euen it selfe The secret thinges belong to the Lord our God as Moses saith and it is a saying worthy so great a Prophet but the things reuealed to vs and to our children for euer that we may doe all the words of this law Deut. chap. 29. verse 29. To the which purpose also in like excellent wisedome saith the most wise King Salomon in his Ecclesiastes sundry times that the Lord doth of purpose order all things in so vncertaine a course to man that hee should not be able certainely to finde our what should fall out afterward to the end hee might learne heereby to humble himselfe vnder the hand of God to whom of most due right all flesh ought to stoope Eccles 2.19 And chap. 3.14.22 And chap. 7.2 and verse 15.16 And chap. 8.6.7 And chap. 9.1 c. So then let vs doe our duties euery one of vs in our callings faithfully and commit both our selues and all successe to the most wise and righteous disposition of the Lord. For he is most faithfull and gratious and he will assuredly aboue that is meete for vs to knowe before hand bring all to a most godly issue both to his owne great honour and glory and also to our greatest comfort in the end Shall the husband-man neglect to sowe his corne because he knoweth not whether the haruest following shall be prosperous and fruitfull or no Shall the Sheepheard neglect to tend his flocke in Winter because hee knoweth not whether they will the of the rot in the Spring Shall the Minister of the word cease his preaching because hee knoweth not whether his preaching will be accepted of the people or no Shall the Iustice of peace or Iudge of a Country neglect to execute iustice because hee knoweth not whether hee shall euer be able to rid Malefactors out of the Country or no Shall the parent or Maister of a family neglect to instruct correct and pray for his family because hee knoweth not whether some of them will euer come to good or no God forbid Let vs for the present doe our dutie and as was saide so let vs say yea so let vs practise still euen with patience humbly to commit the successe of all vnto the Lord for all time to come For as our blessed Sauiour telleth vs to whom wee ought in all thinges to yeeld a most listening and obedient eare It is not for vs to knowe the times and seasons which the Father hath put in his owne power to wit according to the prerogative roiall of his owne most soueraigne authoritie But as was saide our Sauiour doth not onely reprooue that which was faultie in his Disciples but for their direction also hee doth againe put them in remembrance both of the commandement which hee had giuen and also of the promise which hee had made and renued vnto them before As though hee should say this ought to suffice you that you haue the promise of a speciall dignity and power to be giuen vnto you though ye doe not encroach vpon the incommunicable power or authoritie of God It is your part to thinke first of the labour and then of the ease first of the fight then of the victorie first of humiliation then of the Crowne
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
them as hypocrites NOw let vs come to the reason or rule of this first part of the sentence or iudgement of our Sauiour concerning them of his right hand Question Which is that For as our Sauiour telleth vs hee will say I was an hungred and yee gaue mee meate I thirsted and ye gaue me drinke I was a stanger and ye lodged me I was naked and ye clothed me I was sicke and yee visited me I was in prison and ye came vnto me Explication These words of our Sauiour as was said euen now conteine a reason and therein also that rule or law according to the which our Sauiour frameth his iudgement Let vs therefore consider of them in either respect And first in what sense they are to be accounted a reason of that part of the iudgement which our Sauiour hath expressed Question How is that Answer They may well be so accounted in diuers respects First in that they argue from a speciall instance of the manifold effect and working of Gods grace in the hearts of those whom hee calleth the blessed of his Father that they are so indeede and that the kingdome of God it prepared for all such Secondly in that they shew that the Father of our Lord Iesus Christ and our Sauiour himselfe doe so greatly esteeme mercifulnesse and the fruits thereof toward his needie and afflicted ones when they proceede of true faith and obedience to God that hee will of his infinite mercie reward such as yeelde and practise them with no lesse reward then eternall life Thirdly in that they containe a direction to the elect children of God what way they must take and walke in to the end they may first glorifie God here in this world and then be partakers of this glory of his heauenly kingdome for euer afterward Finally in that they shew the children of God how they may comfortably assure themselues from the fruits and effects of their faith that they are true beleeuers the very elect of the Father and heires of his eternall kingdome prepared for them from the beginning Expsi In all these respects indeede well may these latter words of our Sauiour be a reason of the former part of his sentence or iudgement concerning the godly as may be proued by many testimonies of holy Scriptures But before wee come to the proofe of the particulars of this respectiue reason to the end we may carry the matter more plainely before vs wee are to consider in a few words both the kinde of the workes here mentioned by our Sauiour and also the kindes of those persons to whom they are to be performed The kinde of the workes are of true christian mercy pitie and compassion Our Sauiour mentioneth foure particulars first feeding which may well comprehend the giuing both of meate and drinke secondly lodging thirdly clothing fourthly visiting the which agreeth both to the shewing of mercie vpon the sicke and also vpon such as be in prison Some make sixe of them 1. giuing of meate 2. giuing of drinke 3. lodging 4. clothing 5. visiting of the sicke 6. visiting of prisoners But we are not to stand much vpon the number which was a thing that our Sauiour himselfe stoode not vpon For whereas there be other duties of mercie besides these we may be sure that he meant not to exclude any one of them By the rehearsall of some hee pointeth to all the rest making choise of those that are most sensible and familiar euen such as are to be most generally practised among his people The persons to whom these works of mercy are to be performed they are to speake generally all such as stand in neede of the reliefs and succours mentioned We may reduce them to three heads First those that be ordinarily in want to wit the poore which are euery where dispersed among the rest of the people of God of whom our Sauiour hath said before The poore ye shall alwaies haue with ye And that also by the very appointment of God according to the holy Prouerbe which saith The poore and the rich meete together the Lord is the maker of them all For as it is said elsewhere the Lord maketh poore and he maketh rich he maketh high and he maketh low Of these speaketh our Sauiour Luke 14.12 When thou makest a dinner or supper call not thy friends nor thy brethren nor thy kinsmen nor thy rich neighboures c but call the poore the maimed the lame and the blinde And thou shalt be blessed because they cannot recompence thee for thou shalt be recompensed at the resurrection of the iust The second sort may be vnderstood of those that through persecution are driuen from house and home for Christ his gospels sake concerning which sort our Sauiour speaketh saying When they persecute you in one Citie flee to another he vnderstanding it of such as for whose escape God so prouideth that they doe not by their flight dishonour his name or discourage and daunt the weake brethren The third sort are of those to whom God denieth the opportunitie of fleeing or in their flight or otherwise be apprehended by the enemies of the Gospel and cast into prison according to that saying of our Sauiour Luke 21.12 They will deliuer you into prisons Of the which three sorts the first though they haue housen and lodging such as they are may easily suffer hunger and thirst and also want clothing for them and their children The second sort though they haue clothing and it may be for a while money in their purses yet shall they want safe comfortable lodging in their trauell if good christians doe not entertaine them yea in short time they may grow into their tatters want mony also to pay for victualls necessary for them The third sort though they cannot be lodged at home yet vnlesse the case be very straight they may be visited and relieued with such things as they want though they be shut vp in prison Finally some of euery sort are sometimes sicke and then haue need of speciall visiting and looking vnto And of all these stand the rither sort bound to haue a christian care to minister vnto them according to their necessities lest they should faint and be discouraged vnder their afflictions Yea so doe the richer sort stand bound that without the practise of these duties they shall neuer be able to stand with comfort before the Lord in the great day of his iudgement as we shall more fully see afterward when wee shall come to the other part of the sentence which containeth the condemnation of the wicked Now touching the particular considerations of the reason which our Sauiour annexeth to the present part of his iudgement for the acquiting of the godly First that the duties of compassion and mercy which he mentioneth are speciall testimonies declaring who are the blessed of God for whom the inheritance of the kingdome is prepared euen from the effects or working of Gods holy
THE DOCTRINE OF THE GOSPEL BY A PLAINE AND FAMILIAR INTERPRETATION OF THE PARticular points or Articles thereof with the Promises Comforts and Duties seuerally belonging to the same Wherevnto is added a declaration of the danger of not knowing not beleeuing or not obeying any one of them LIKEWISE A REHEARSAL OF THE MAnifold heresies wherein many haue erred contrary to them all Diuided into three Bookes THE FIRST WHEREOF IS OF BELIEFE IN GOD THE Father the first Person of the most holy glorious and vndiuided Trinitie one onely true God to be blessed and praised for euer 1. Cor 8 6. 〈◊〉 but one God euen the Father of whom are all things and we in him and one â—ord Iesus Christ by whom are all things and we by him Matth 11 27. 〈◊〉 man can say that Iesus is the Lord but by the holy Ghost 1. Iohn 5 7. 〈◊〉 three the Father the Word that is the Sonne and the holy Ghost are one Seene and allowed T C VERITAS 〈◊〉 VVLNERA LONDON Printed by Thomas Creede 1606. THE INSCRIPTION Dedicatorie FOR THE GLORY OF GOD AND edification of his Church TO the right worshipfull Sir Nicolas Bacon Knight my singular good Patron with the vertuous Lady Anne Bacon his wife And to the right worshipfull Sir Nathanael Bacon and Sir Francis Bacon and to Sir Edmund Bacon Knights and to the Right worshipfull Maister Edward Bacon one of his Maiesties worthie Iustices of the peace in Suffolke all louers of Pietie and Iustice and friendes to the Church of God through his rich grace blessed be his name for so great a mercy as a debt acknowledged most due vnto them and to the whole posteritie of their right honourable Father a most worthy and wise Patron of true Religion vpright Iustice and all good learning in his high place all his time a most worthy Paterne to bee imitated and followed of all that descend of him yea of all that succeed him in like Office of high dignitie For a token of gratulatorie-thankfulnes to God for so inestimable a blessing and with a holy desire to help forward their holy knowledge and the precious faith of their eternall saluation This second part of the Treasurie of Christian instruction containing a chiefe portion of the Doctrine of the Gospell is both from heart and hand willingly dedicated By their VVorships among other of the Ministers of the Gospel one most bounden in the Lord Robert Allen. TO THE REVEREND AND LEARNED MINISTERS OF THE holy word of God and to all true hearted Christians Grace and Peace in the Lord Iesus RIght well beloued worthy great loue and reuerence yea double honour in the Lord euen for the Lordes sake and for your diligent and painefull labour in his worke seeing I hold it my dutie to giue a reason to you of that which I haue done in the publishing of these writings which are nowe brought to your viewe and remaine subiect to your godly censures as you shall finde iust cause this I desire that you doe first of all fauourably consider on my behalfe that were it not besides my owne perswasion of Gods gracious assistance in his guiding and leading of me through this busines that I had beene incouraged by some of yourselues that is to say by Ministers of the word of very good learning and iudgement singularly zealous of Gods glorie and aboundant in loue toward his Church I would neuer haue presumed to haue offered these my labours to be examined of such as haue authoritie to licence the printing of Bookes much lesse would I haue presumed to haue published them as now they are And yet for all that that is though I was in such wife as is specified incouraged thus farre in hope of your good liking and of some good fruite to grow vnto the Church thereby how moderately and modestly I thinke of that which is done God he knoweth And therewithall how desirous I am that none vpon the sodaine shoulde bee offended at these superfluous labours as they may peraduenture seeme to some to be specially they being vndertaken by such an one as I am after the writings of so many excellent seruants of God in the ministerie of his Gospell I would gladly it might appeare to all by this my care to render you the reasons which preuailed with me herevnto First therefore this in all humblenes of minde I doe you to vnderstand that insomuch as by the mercies of God I haue beene a hearer of many of your owne selues who are yet liuing and also of some of those who haue died most blessedly in the Lord most worthy and excellent Preachers of the word and so haue beene a partaker of your manifold good gifts and graces to my singular instruction and comfort if I haue not beene failing to my selfe in so long a tract of time I thought with my selfe therefore that if through the rich mercy and goodnes of God I might be as the good Bee to draw honie out of so many sweete flowers as were before mee and bring the same together as it were into one hieue it might come to passe that through the blessing of God I might in processe of time performe some acceptable seruice to his Church So that this then is the first reason which I haue to alledge to shewe whence I haue beene imboldened to performe this seruice Secondly seeing it is so that in respect of my owne practise in the holy Ministerie I haue had more then ordinarie occasion in course of Catechising by the space of these 20. yeares past to goe oftentimes through the principles of Religion and that not onely in so briefe a manner as they might well be contracted for the better capacitie of the more simple in vnderstanding but also more largely for the benefite of such as were of better discretion and iudgement euen till this kind of exercise was thus farre forth augmented as you see therefore I thought I might not with any equitie conceale it either from such as hauing beene lesse exercised this way desire it for a helpfull supply vnto them or from those who hauing no neede of this helpe for any defect may neuertheles finde an occasion offered them of their owne more excellent thoughtes like as the knife is made sharpe by the rude and blunt wherstone when it is but a little whetted vpon it Thirdly I thought this dutie might the better beseeme me in the Church of God yea that God himselfe would the rather require it at my handes because it seemed good to his diuine Maiestie to imploy me from time to time in the course of my Ministerie toward the people of small villages by reason whereof I had the fewer auocations from my studies and so more leisure to write then many other Ministers of the word whom God had placed ouer greater townes and in popular cities Fourthly I haue beene the rather confirmed to thinke that it was the good will and pleasure of God that I should performe this
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
hath no well grounded and setled perswasion that hee may lawfully and with a good conscience doo them The other place is of such things as be in themselues without all question good and plainlie warranted by the word of God But neither the one nor the other as the Spirit testifieth in either of those places are of any reckoning and allowance with God if they be not done in faith No not the very best actions and duties either of mercie to men destitute or of religious worship to GOD all-sufficient Whether it bee preaching or hearing of the word of God or prayer or vse of the Sacraments or any other religious dutie beside Herevpon because the matter is of great importance let vs staye yet a while longer to make it plaine by some particular proofes And first that the preaching of the word by such as are without true faith is of no account with God as touching them that doe so preach it read Math. 7.21.22.23 For our Sauiour Christ professeth plainely that hee cannot approoue of them Likewise that hearing is to no profit and therfore also nothing pleasing to God if it be not mixed with faith wee reade it plainely affirmed Hebr. 4.2 It is faith that maketh the Gospell to be vnto all beleeuers as the cup of saluation but vnto all vnbeleeuers it is through their owne infidelitie and contempt as it were a viall of the wrath of God For such is the similitude whervnto the holy Apostle alludeth in that place as the Greeke word Sugcecramenos in English mixed plainly sheweth And further that Prayer is nothing auailable without faith the Apostle Iames is our warrant cha 1.6.7 Let him saith the Apostle that asketh aske in faith and not wauer for hee that wauereth is like a waue of the Sea tost of the winde and carried away Neyther let that man thinke that hee shall receyue any thing of the Lorde And againe chap. 5.15.16 It is the prayer of faith onely which is auailable The prayer of faith saith the Apostle shall saue the sicke c. Hence it is that our Sauiour Christ doth so earnestly admonish his Disciples that they should beleeue to obtaine whatsoeuer they prayed for prouided that first of all they had good assurance that they asked such things onely as were agreeable to the will of God Mark 11.24 And touching the holie Sacraments First Baptisme to all such as despise knowledge and finally continue in vnbeleefe it is but as a seale set as it were to a blanke though not on Gods behalfe but for their owne vnbeliefe and wickednes sake Vnlesse wee shall adde further as the truth is that through this wickednes and vnbeliefe the charter of Gods couenant turneth at the last to be as a writ sealed vp to their greater condemnation through the iust displeasure of God For it is in no wise the outward washing of the water which saueth as the Apostle Peter teacheth 1. Ep. cha 3. but the reuerend expostulation or holy chalenge as it were which faith maketh in that it reasoneth from the effect of a good conscience to argue the truth and validitie of the signe and seale therof from the efficacie of Christes death the which also is yet further warranted by his Resurrection c. as it followeth in the same place To the further vnderstanding whereof let vs well obserue that the true iustifying Faith where it is throughly rooted and grounded it hath a holie boldnes or confidence and that it invinciblie striueth for the maintenance of that right and interest which it hath in the mercie of God through Christ against all temptations which rise vp to the contrarie As though the Christian soule should pleade before God against them all thus Is it not thy good will O gratiou GOD to confirme the couenant of thy grace and mercie for euer with mees touching the forgiuenesse of my sinnes through the death of thy sonne wherof thou hast made holy baptisme as a faithful and irreuocable seale and assurance vnto me Yes Lord I verily beleeue that thou wilt for euer ratifie and confirme it I will not neither can I doubt of it seeing I knowe that my Sauiour Christ is to this very end risen a conquerer of sin and of death and of the Diuel and that he hath through his most precious blood perfected our reconciliation and redemption with thee and by his resurrection declareth that he hath iustified vs before thee for euer How should I then trusting in this thy perfect grace giue place to any feares or doubtings which at any time either my owne fraile nature or the Diuel or any of his instruments shal suggest To this effect doth the wordes of the blessed Apostle Peter tend 1. Piscator in Analys scholijs obseruationibus in haec verba Apostoli Epistle 3 21 22. Baptisme saith he saueth vs that is it is a sure testimony that God will surely saue vs for euer but not in that the filth of the flesh that is the outward soile of the body is put away to wit by the outward washing of the water but in that a good consciēce maketh request to God that is pleadeth with him concerning the inward and spirituall fruite and effect of Baptisme through the death and resurrection of our Sauiour Christ as was saide before To the same purpose saith Ananias to Paul as wee reade Act. 22 16. Bee thou Baptized and washe away thy sinnes by calling on the name of the Lord. Hee ascribeth we see the inward apprehension of that to the vertue that is to the faith of prayer which is onely sacramentally signified and offered by the outwarde washing of the water And concerning the Supper of the Lord. Though the comfortable nourishment of this holy Sacrament is most pleasant and battlesome to the soule of euery beleeuing Christian as a feast or banquet most worthy to be preferred aboue all other the most delicate and full feastes that may bee yet to vnbeleeuers though verily altogether through their owne default and not by any the least failing on Gods part it is in effect no more then a faire signe to the traueller when he passeth by it but regardeth not to tast of that prouision which is plentifully prouided in the Inne And no maruell though the best actions of vnbeleeuers bee of no account with God seeing for want of faith their very persons are accounted and bee in very deede wholly corrupt and defiled in his sight Behold therefore the excellencie of faith which maketh both our selues and all that wee doe pleasing to God insomuch as by faith wee are made the children of God Iohn Chap. 1 11 12 and Gallat 3 26. Hebrews 11 4. And also because all the holy ordinances of God are by it made profitable to the furtherance of our saluation both word prayer Sacraments and all things else as we haue now seene Question But what I pray may bee the reason why faith is so pleasing to God that it maketh our selues
whom did our Sauiour Christ call but sinners to repentance Yea and among theÌ„ whom rather did he call then such sinners as were of most infamous condition and offence of life in comparison of many others Matt. 9. vers 10.11.12.13 And doth not our Sauiour Christ himselfe professe that he came not to call the righteous that is not onely such as in their owne proud opinion were such but euen such as were indeed free from the coÌ„mon crimes that some other were stained withall whosoeuer of theÌ„ would not humble themselues in respect of their more inward and hidden corruptions Doth he not plainly affirme that Publicans and harlots truely repenting should goe before hipocrites and iusticiaries into the kingdome of heauen Matt. 21.31 And hereof the woman of Samaria Iohn 4. and that other sinfull woman Luke 7.37 c. And the Apostle Paul also 1. Tim. 1.13.14.15.16 Likewise that sinnefull thiefe vpon the crosse may be liuely examples And all according to those comfortable promises of God Ier. 31.33.34 Heb. 8.12 Isai cha 53. Ezek 18. At what time soeuer a sinner doth repent him of his sinnes I will blot all his wickednes out of my remembrance saith the Lorde But heere I beseech you let none take that with the left hand and by a sinister and wrong interpretation which is deliuered with the right hand That it let none abuse that to encourage himselfe to anie licence to sinne which is onely spoken to magnifie the great mercie of GOD and to prouoke and incourage sinners in the comfortable hope thereof speedily to leaue and forsake their sinnes It is as wee know or ought to know euery one of vs the duety euen of children from their yongest yeeres according to that which our Christian baptisme challengeth at all our hands to settle their heartes What iustification is to serue God their Creator and Father Much more then ought euerie one of vs as we are of more yeeres and haue hetherto neglected our duety to be without delay most heartily sory for it and therefore henceforward to be the more carefull c. For albeit it is an vndoubted truth that God will receiue euery sinner that shall come vnto him and truelie beleeue in the name of Iesus Christ vnfeinedly repenting them of their sinnes yet how knowest thou that hee will hereafter giue thee the gift of faith and repentance if thou doe despise the present offer which is tendered for to daye according as wee reade To daye if yee will heare his voyce harden not your hearts c. True repentance is in deed neuer too late as one truelie saith but late repentance is seldome true Heerein delayes are most dangerous as wee shall further perceiue when wee come to inquire out the doctrine of repentance In the meane while wee will conclude this point with the words of the holie Apostle Paul Rom 6.1 Shall wee continue still in sinne that grace may abounde God forbid VVhat Iustification is THese things thus hetherto obserued now to the end we may vnderstand the matter in hand to our more full vse and comfort three things are yet a little further to be inquired into of vs. First what the meaning of this word to Iustifie is Secondly what is meant by Saluation or to saue Thirdlie what Repentance is For to the end we may vnderstand the minde of God it is meete that wee should be carefull to vnderstand the words which God vseth to expresse the same vnto vs by speciallie such as be in the science of Religion the most high and excellent science of all other as it were wordes of Arte the which haue a peculiar sense proper vnto them Question First therefore what doth this word to Iustifie signifie in this our Christian doctrine of Iustification by faith Answere This word Iustification or to iustifie it signifieth a full and perfect clearing and discharging of the offendor from the euerlasting wrath and condemnation of God by the free pardon of his sinnes for Iesus Christs sake It signifieth also therewithall the imputing of the perfect righteousnesse of Christ to euery sinner trulie beleeuing in him and that of the â—ame most free grace and mercie of God Explication proof That this is so wee may euidently perceiue by that which is written Rom. 4. verses 5.6.7.8 the place alledged a little before Likewise by that which wee reade further verse 22. euen to the ende of the same 4. chapter Moreouer by that which wee reade 2. Cor. 5.21 God hath made him to be sinne for vs who knew no sinne that we might be made the righteousnesse of God in him Whence also it is that the Pophet Ieremiah pophesied long before that he should be called and acknowledged the Lord our righteousnes chap. 23.6 and againe ch 33.16 Read also Galat 4. verses 4.5 The Sonne of God saith the Apostle was made vnder the law that hee might redeeme them which were vnder the law that wee might receiue the adoption of sonnes And this also according to the prophesie of Isaiah The knowledg of Christ put for the saâ—th of Christ cha 53.11 By his knowledge saith the Lord by his holy Prophet shall my righteous seruant iustifie many for he shall beare their iniquities But among all other testimonies we may not passe ouer in silence that of the Apostle Paul Rom. 3.24 c. Wee are iustified freely by his grace through the redemption that is in Christ Iesus Whom God hath set forth to bee a reconciliation through faith in his blood to declare his righteousnes by the forgiuenes of the sinnes that are passed through the patience of God To shewe at this time his righteousnes that hee may be iust and a iustifier of him that is of the faith of Iesus And cha 5.19 As by one mans disodience of one shall many also be made righteous And chapt 8.33 Who shall lay any thing to the charge of Gods chosen It is God that iustifieth c. No maruell therfore though the faithfull seruaÌ„ts of God according to the doctrine of the holy Scriptures do so highly aduance this doctrine of our free iustification onely by faith in Christ the Sonne of God that they acccount it the touc-stone of all truth of doctrine and the ground of all true comfort to the soule and conscience of man It is a saying worthy to be noted from M. Fox that herein lyeth the touh-stone of all truth and doctrine and that this doctrine beateth downe all errors Act MonuÌ„ pa 770. immediatly before the history of the life and doctrine of D. Martin Luther a most memorable zealous preacher and iustifier of this most holy and heauenly doctrine Whervnto accordeth M. Caluin who likewise truely affirmeth that the right vnderstanding of the doctrine of iustification is praecipuus sustinendae religionis cardo M Charke in his disputatioÌ„ against Campion the principall support of the true Christian religion And another learned man that it is as the soule or life of
Sed consule Trem Iun interpret As on the contrarie a holie remembrance of God noteth care of Repentance according to that Lament Ier 3.20 My soule hath them that is my afflictions in remembrance and it is humbled in me Read also Isai 46.8.9.10 Remember this saith the Lord by his holy Prophet and be ye ashamed bring it againe to minde ô ye transgressors Remember the former things of olde c. Hetherto of the wordes of the olde Testament from the which Repentance is signified NOw to these Hebrew words of the old Testament there be Greek words answering in the new the which we shall not without some good vse as we hope make like rehearsall of And first that which answereth to Chacam is Metanoeo which signifieth vpon good consideration to change a mans minde as the latine word resipisco whereby it is well translated giueth to vnderstand the which according to the nature of verbes inchoatiue or inceptiue as Gramarians call them signifieth as the learned knowe to begin to waxe wise to wit after some folly committed before For according to the true verdite of the holy Scriptures the minde of man is of it selfe vaine erroneous and full of folly for want of the true knowledge and feare of GOD. There is no foreknowledge in vs to vnderstand what is good and godly vntill God himselfe doe reueale the same and therefore wee haue neede of a better after-wit then our fore-wit was as the common prouerbe goeth The wisedome of the flesh saith the Apostle Paul is band Ye were once darkenes c. Yea it is enmitie to God Eph. 5 8. Rom. 8 7. And set on euill workes Colos 1 21. In which respect wicked and vnbeleeuing men are in the newe Testament as well as in the olde called by the name of fooles as Rom. 1.21 22. Because when they knewe God they glorified him not as God neither were thankfull but became vaine in their imaginations and their foolish heart was full of darkenesse When they professed themselues to bee wise they became fooles And 1. Cor. 1.20 God hath made that is hee hath euicted the wisedome of the worlde to bee foolishnesse And Chap. 3 18. Let no man deceiue himselfe If any man among you seeme to bee wise in this worlde let him bee a foole that hee may bee wise For the wisedome of this worlde is foolishnesse with God c. And Chap. 15 36. O foole that which thou sowest is not quickened before it dye And Gala. 3 1. O yee foolish Galatians ô Anoetoi who hath bewitched you that yee should not obey the truth And Chap. 6 3 4. If any man seeme to himselfe that hee is somewhat hee being indeede nothing he deceiueth himselfe in his imagination But let euery man proue his owne worke c. Hence it is that the exhortation to Repentance runneth so often vpon this word Metanoeite as Matth. Chap. 3 2. and Chap. 4 17. Act. 2 38 and Chap. 8 12. Where the Apostle Peter mightily reprouing Simon the Magitian Repent saith he of this thy wickednesse and pray thou God that the thought of thy heart may bee forgiuen thee The wicked thought of Simon is called Epinoia the godly change of minde which Peter exhorteth him vnto is called Metanoia The same word is likewise vsed Reuel 3.19 Bee zealous and amend And all very aptly according to that which was obserued concerning the Hebrewe word wherevnto this answereth For the change of the affection and euen of the actions of the whole life dependeth vpon the change and reformation of the minde of man according to the minde and will of God made in his holy word as 2. Tim 2 25. Where the Apostle Paul giueth vs to vnderstand that repētance which is the gift of God must be according to the knowledge of the truth And Ephes 4 23. Be ye renewed in the spirit of your minde And chap. 5 15. Not as fooles but as wise men c. According also to that Luk 1 17. Where repentance is described to be a conuersion of the heart vnto God according to the wisedome of iust men that is to say of such as God himselfe hath made wise by his holy spirit Likewise according to that in the same Euangelist Chap. 15 verse 17. Where our Sauiour Christ saith of the Prodigall and vnthriftie sonne repenting that hee came to himselfe that is to say that hee now be thought himselfe of a more wise course then he had taken before Thus to bee wise vnto saluation is to bee in the state of true faith and repentance 2 Tim. 3.15 Hetherto of the first Greeke word Metanoeo answering to the first of the Hebrewe wordes Chacam Secondly wee haue the Greeke word Metamelomai which answereth to the Hebrew Nacham and signifieth the change of a mans care to the bettering of his affection as the other word Metanoeo signified the correcting or bettering of the iudgement and discretion of the minde and vnderstanding That this is so it may be perceiued by that which we read Matth chap 21.29 Hee saith our Sauiour Christ that said at the first to his Father I will not work in the vineyard yet afterward repented himselfe and went But on the contrarie as it followeth in the same chapter verse 32 The Pharisies as saith our Sauiour Christ were not mooued to repentance that is they remained still careles of their duetie yea they hardened their hearts with an obstinate rebellion For hardnes of heart groweth fast vpon securite or a continued neglect of good dutie and is altogether contrarie to this Metamelomai which wee nowe speake of Yea it peruerteth the vnderstanding also and therfore they are both ioyned togither Rom chapt 2.5 Reade also chapt 11.25 and 2. Cor 3.14 and 1. Tim. 4.2 In the which places hardnes of heart is noted as an euill fruit following vpon secure and careles neglect of duety Moreouer 2. Cor 7.10 Wher the Apostle teacheth that repentance to saluation the which godlie sorow causeth is not to be repented off hee vseth the word Ametameleton and so giueth to vnderstand that no after-sorrowe blongeth to this that a man hath repented to saluation Onely want of repentance is as we may say metameleton that is a matter iustlie to bee sorrowed for and to bee repented off c. And thus wee may perceiue how the word Metamelomai respecteth the change of the affection as the former word Metanoeo doth more properlie belong to the change of the minde Thirdly to the Hebrewe word Shobh the which as hath beene declared noteth a reformation of the disordered actions of life and conuersation the Greeke word Epistrepho answereth both in signification and vse as may be obserued in the newe Testament and namely Mark 4.12 Luk 1.16 Iohn 12.14 and Act 28.27 Read also Act 9.35 All that dwelt at Lidda and Saron saith the Euangelist Luke turned to the Lorde And chapt 11.21 A great number beleeued and turned to the Lord. Likewise chap 14. verse 15. The Apostles Barnabas
Christ to our soule is the most soueraigne plaster that can be to mortifie and kill the proud flesh of sinne For as well saith a godly learned man Like as a strong corasiue laide to a sore eates out all the rotten and deade flesh euen so the death of Christ being applied to the heart of a penitent sinner by faith weakens and consumes the sinne that cleaueth so fast vnto our nature and dwells within vs. Maister Perkins exposition of the Creed in the Article of the death of Christ And who duly considering that his sinnes were the cause that Christ was crucified and that his most precious blood was shed but he must needs it he haue any sparckle of grace wrought in him by the spirit of Christ which giueth this blessed effect to his death mourne for his sinnes and growe out of loue with them c According to that alledged before out of the 12. chap. of the Prophet Zachariah This also is the proper and as one would say the very specificall vertue of the death of Christ as to stay the anger of God which is bent against sinne so to stay the course and rage of sinne that it doe no longer prouoke and anger God Reade Rom 6.2.3 c. and Gal. 6.14 and 1. Pet. 4.1 Hetherto therefore of the former sort of the helping causes of the first part of repentance belonging to the mortification of sinne Onely let vs here adde this one caution by the way that albeit these helpes are placed in the beginning of repentance yet we are not to vnderstand it so as if there should be no vse of them afterward but rather that they are continuall helpers to further repentance from the beginning to the end of the same Question NOw which are the latter sort of the helping graces to the same former part of repentance Answere First the confession of sinne ioyned with the care of leauing and forsaking the same Secondly indignation and hatred against sinne yea euen against our selues because of our sinnes and as a further fruite thereof a holy fight and reuenge by fasting and prayer against them and for the forgiuenesse of them withall meete signes and fruites of detestation such as are crying out against them and against our selues miserable sinners and beastes that wee are with striking of the handes vppon the thigh or breast or some other like conuenient and seemely way as the holy spirit of GGD will bee ready to teach euery one that truly lamenteth and bewaileth his sinne Thirdly admonition to others that they take warning by our experience and example Fourthly watchfulnes lest sinne should at any time recouer that strength which it hath already lost Finally a diligent auoiding of all wicked meanes or vaine perswasions and fancies whereby either this part of repentance touching mortification and weakening of sinne or the other of rising vnto newnes of life should be hindred Explicatiō and proofe Touching the first branch of this answere which is of confessing and forsaking of sinne we must vnderstand concerning confession that although it is to be made not onely to God but also before men and of one man mutually to another yet it is not to be done in like manner nor of the same necessitie to men as it is to be made vnto God For vnto God it is simply necessarie and alwaies necessarie euen of all men insomuch as all men doe cōtinually sinne against God and in his sight and knowledge though not alwaies in like measure and greatnes of transgression And it doth properly belong vnto God onely to say I haue pardoned I will not destroy Iob. 34.31 And Psal 103.3 It is the Lord that forgiueth all iniquitie and who healeth all infirmities that is who both putteth away the guiltines and also taketh away the strength and remoueth the punishment of sin We are therfore to confesse our sins vnto God continually with as great sorrow and humiliation as may be and yet with assured hope of pardon seeing mercy is with him that he may be feared Psal 130.4 And Micah ch 7. Who is a God like vnto thee saith the holy Prophet that taketh away iniquitie and passeth by the transgression of the remnant of his heritage He retaineth not his wrath for euer because mercy pleaseth him He will turne againe and haue compassion vpon vs he will subdue our iniquities and cast all our sinnes into the bottome of the sea Thou wilt performe thy truth to Iacob and mercy to Abraham as thou hast sworne vnto our fathers in olde time Thus therefore confession of sinne to God especially when it is ioined with forsaking and renouncing of sinne after the example of the seruants of God and according to the instructions of the word of God it hath great comfort in it Examples of this confession of sinnes vnto God withall godly sorrowe and humiliation both publike and priuate haue bene rehearsed before such as were Ezra Daniel Nehemiah Dauid Hezekiah Paul c. Read also Luk 15.18.19 20 21. The prodigall sonne is described in his repentance both to purpose and also to performe the confession of his sinne I will goe to my father saith hee and say to him Father I haue sinned against heauen and before thee I am vtterly vnworthy to be called thy sonne c. And chap. 23. The thiefe on the Crosse in his repentance acknowledgeth himselfe to haue done things worthy of death according to the generall instruction of the Prophet Hosh chap. 14 1 2. in case of humiliation saying O Israel returne vnto the Lord thy God for thou hast fallen by thy iniquitie Take vnto you wordes and turne vnto the Lord and say vnto him Take away all iniquitie and receiue vs graciously so will wee render the calues of our lippes That is thankesgiuing and praise as the Apostle to the Heb doth interpret the same chap. 13 15. The blessing and fruit of this holy and humble confession of sinne ioyned with care of forsaking it is testified in many places and namely in the chap. of Hosh euen now alledged as it followeth in the 4. verse I will heale their rebellion saith the Lord I will loue them freely for mine anger it turned away from him I will bee as the dewe to Israel hee shall growe as the lilly c. It is euident from the example and practise of Dauid Psalme 32.5.6 For wheras he could find no rest so long as he bitte in his sin Then saith he I acknowledged my sinne neither did I hide my iniquitie I thought I will confesse against my selfe my wickednesse vnto the Lord and thou forgauest the punishment of my sinne Selah Therfore shall euery one that is godly make his prayer to thee in a time when thou maiest be found Surely in the floode of great waters they shall not come neare him Read also Ionah chapt 3.10 The holie Prouerb also is singular to this purpose chap 28.13 Hee that bideth his sinnes shall not prosper but he that confesseth forsaketh
should oppresse their brethren shewing therby how greatly the sinne should be detested It is like to the speach of our Sauiour Christ that his Disciples should shake off the dust of their feete against the despisers of the Gospell Note also the speach of the Lord by his Prophet Isai chap 30.22 Yee shall pollute the couering of the images of siluer and the rich ornament of thine images of gold and cast them away as a menstruous clothe and thou shalt say vnto it Get thee hence And chap 31.7 In that daye euery man shall cast out his idoles of siluer his idoles of gold which your hands haue made you euen a sin And by Ezekiel chapt 18.31 Cast away from you all your transgressions wherby ye haue transgressed not onely idolatrie as before in Isaiah but also euery other sinne Consider likewise that which the Prophet Daniell speaketh to Nabuchadnezzer in the name of the Lord Breake of thy sinnes by righteousnesse Abrumpe c. Ther must of necessitie be rough dealing and an holy violence vsed against sinne It will not yeelde vnlesse it be vanquished If it be not killed it will kill c. They therfore that striue most manfully and couragiouslie against sinne yea euen to the death of it they are to be accounted of all others the most valiant men Prouer 16.32 Hee that is slowe to anger is better then the mightie man and hee that ruleth his owne minde is better then hee that winneth a Cittie And Hebre 12.4 Yee haue not yet resisted vnto blood striuing against sinne The weapons whereby sinne is to be incountred must be spirituall according to the nature of the aduersarie Namely by holie prayers and sometimes with fasting as the importunitie of the enemie shall require Our resistance or reuenge must not be by whipping of our selues or by any other like Popish penance but onelie as God requireth in his word All other practises and blinde deuotions are of no reckoning with God Coloss chapt 2.20 As touching those that make semblance of misliking sinne generallie but when their owne particular sinnes come in question they deale as fauourablie with them as may bee they are too great triflers and euen cowardes in this Spirituall warfare They may well be compared to those that make as if they would throwe their children to the puttocks as they say but they imbrace and holde them fast in their armes still Sinne must not be so dallied withall if we meane in good earnest to repent wee must deale with it as with a most impudent and shameles guest that must be thrust out of dores by the head and shoulders as they say before he will departe Thirdlie touching admonition to others that they may learne from our example and experience to take warning read the excellent practise of Dauid Psalm 32. and againe Psalm 51.13 Restore mee to the ioye of thy saluation and stablish mee with thy free Spirit Then shall I teach thy wayes vnto the wicked and sinners shall be conuerted vnto thee And Psal 124 consider both the title the Psal And Ezekiel 18.30 Returne and cause others to turne away from all your transgressions so iniquitie shall not be your destruction It is agreeable to the precept of our Sauiour Christ Luk 22.32 When thou art conuerted saith our Sauiour to Peter strengthen thy brethren Fourthlie concerning watchfulnes that sinne renewe not the strength read 1. Cor 9.27 I beat down my bodie and bring it into subiection lest by any meanes after that I haue preached to others I my selfe should be reprooued Sinne recouering strength is more hard to be subdued afterward Matth 12.43 c. Muta animalia cum fraude capiantur si aliquo se modo in fugam excitauerint fiunt postmodùm cautiora vitantque semper ea omnia in quibus dolos insidiasque senserūt Sic hominem inquit Lactantius poenitentia cautum ac diligentem facit ad euitanda peccata in quae semel fraude deciderit The dumbe creatures growe more warie after they haue escaped their danger much more ought man a reasonable creature growe daily more warie against the danger of sinne Fifthlie how the feare of God helpeth forward this parte of repentance yea how it preuenteth sinne Read Genes 39.9 How can I doe this great wickednesse saith Ioseph to his incontinent Mistris and sinne against God And againe chap 42.8 and chap 50.19 Hee perswadeth his brethren that he minded no reuenge against them because hee had the feare of God before his eyes Reade also Prouer 16.6 By the feare of the Lord men depart from euill And chap 14.27 The feare of the Lord is a Well-spring of life to auoyd the snares of death and chapt 23.17 and Iob chapt 28. vers 28. and Prou 3.7 Read also 2. Cor 7.11 Wher the Apostle rehearseth this holie feare among diuers other of the helping graces to repentance Godlie sorrow saith hee causeth repentance to saluation not to bee repented of c. For beholde this thing that ye haue beene godlilie sorie what great care it hath wrought in you Yea what clearing of your selues Yea what indignation Yea what feare c. Read also Psal 2.11 Serue the Lord in feare reioyce in trembling And Ps 4.4 Tremble and sinne not examine your owne heart vpon your bed and be still that is take heed that ye doe not adde sinne to sinne in an obstinate rebellion against God Selah And Psalm 99.1 Finallie as for the meanes that hinder this parte of Repentance aswell as that other part now following we will consider of them together afterward In the meane season let vs proceede to those helping graces which doe formerly serue to stir vp to newnes of life which is the second part of Repētāce Question Which are they Answere First and principallie an earnest meditation and application of the Resurrection of our Sauiour CHRIST to our dull and dead soules that by the vertue therof they may be quickened suppled and made lithe as it were with a most holie and pretious oyle to rise vp to newnesse of life Secondly a like earnest meditation of all other the mercies of God concerning the comforte of this life whose bountifulnesse and euery parte fruite or benefite thereof ought to leade vs to Repentance yea to carrie vs on forwarde to this our second parte of Repentance Thirdly a faithfull and beleeuing meditation of all the sweet and faithfull promises of God touching the blessednes of the life to come Finallie the feare of God is not onely as a bridle to with-holde from sinne as was answered before but it is also a sharp spurre to quicken vs to newnes of life It is very true and therfore when the Prophet Samuel exhorteth the people of God to serue the Lord Explication and proofe hee maketh the feare of God the ground or cause of it Therefore saith hee feare yee the Lord and serue him in truth with all your hearts and consider how great things he hath done for you
1. Sam. 12.24 Yea the feare of God is not onely a helping grace to this parte of repentance but it is a principall grace of repentance it selfe according as it is written Pro 1.7 and Ps 111.10 The feare of the Lord is the beginning yea as the word may well signifie a chiefe point of wisdome And Ps 2. Wee must serue the Lord in feare as we saw before That godlines hath the promise of the life both present and to come the Apo Paul assureth vs 1. Tim. 4.8 And that the meditation of these promises help forward repentance it may be perceiued by that wee read Psal 119.11 I haue hid thy promise in my heart that I might not sin against thee And in the next vers O blessed Lord teach me thy Statutes Read also 2. Cor 7.1 Seeing then wee haue these promises dearely beloued let vs cleanse our selues from all filthines of the fleshe and of the Spirit and grow vp vnto full holines in the feare of God Yea generallie that all mercies of God aswell past and present as to come ought to mooue vs to repentance call to minde that place 1. Sam. 12.24 alledged euen now For to this ende the Prophet of God exhorteth the Israelites to consider the great things which the Lord had done for them nothing doubting but it must needes prouoke all that feared God among them to settle their hearts to serue him Read also in the same 1. book of Samuel ch 15.17 and 2. Sam. 12.7.8 Isa 5.1 c. and Mica 6.3.4.5 Ro 2.4 ch 12.1 c. where and in many other places the Lord calleth reasoneth earnestly for obedience from the consideration of his mercies benefites bestowed vpon his people Beholde saith our Sa Chr to the impotent man whom he had healed thou art made whole sinne no more lest a worse thing come vnto thee Iohn 5.14 Verilie euery bit of bread which we eat euery garment which we put on euery creature that wee beholde euery flower that we smell to c they ought all and euery of them to be esteemed of vs as continuall admonitors to moue vs to hearty repentance Finallie as touching the first branche of the Answer concerning the power of our Sau Chr his resurrection read Rmo 6.4 c. and Ephes 1.19 c. and chapt 2.1 Read also 1. Pet. 3.21 These graces therfore are those which we may reckon for the former sorte of helps to stirre vp to newnesse of life Finally as touching the first branch of the answere concerning the power of our Sa Ch his resurrection reade Ro 6.4 c. and Ephe 1.19 c. and Chap. 2.1 Reade also 1. Peter 3.21 These graces therefore are those which wee may reckon for the former helps to stirre vp to newnes of life Question NOw which are those that may furthermore helpe forward the same Answere First an earnest meditation of our former vnprofitablenes yea of our offensiue and harmefull life among the people of God euen to the dishonour of the most holy name of God himselfe Secondly a like earnest desire to take a better course for all time to come Thirdly ioy and delight in well doing Fourthly earnest prayer to God for daily increase of his grace and power in vs to the same end Finally carefull meditating of all good reasons and a diligent vsing of euery good and holy meanes which God of his infinite mercy and goodnes hath ordained to further vs in the practise of either part of repentance both to the honour of God and also to the common benefit of his people Explicatiō proofe Touching our former vnprofitablenes yea harmfulnes by our euill example and by our incouraging of others to doe euill and that wee ought euen from thence to prouoke our selues to be the more carefull henceforward to walke in good duty and for the same cause also to watch for and to lay hold on all good occasions to doe euery good works wee may attaine vnto to the end we may by the daily increase of the amendment of our liues more glorifie God and also make amends among his people whom wee haue any way damnified or seduced either in soule or outward estate read Ezek 44 6. Thus saith the Lord God O house of Israel ye haue enough of all your abominations Likewise Ro 13.11 And that considering the season that it is now time that we should arise from sleepe for now is our saluation nearer then when we beleeued to wit when wee first beleeued And 1. Pet 4.3 It is sufficient for vs that wee haue spent the time past of the life after the lust of the Gentiles walking in wantonnes c. For seeing we owe the obedience of our whole life vnto God principally and then for the Lords sake vnto his people the reason is plaine that by how much wee haue misspent a greater part of our liues heretofore we ought to spend the rest of it more dutifully for the time to come And therefore I cease to add any more at this time concerning the first branch saue onely that which the Prophet of God saith I considered my waies and turned my feete into thy testimonies Psal 119.59 Secondly concerning earnest desire and zeale to doe well read 2. Cor. 7.11 Where the Apostle commendeth the Corinthians for this grace that there was a great desire and zeale in them And hereunto he exhorteth all Christians Tit. 2.14 that they would be zealous of good works And Cha 3.8 carefull to shew forth good works And Reuel 3.19 Be zealous saith the Lord and amend Thirdly for ioy and delight in well doing read Gal. 5.22 Ioy is a fruit of the Spirit And 1. Cor 13 6. Loue reioiceth not in iniquitie but it reioiceth in the truth Read also Prou 21.15 It is ioy to the iust to doe iudgment And Psal 119 14. I haue had as great delight in the way of thy Testimonies as in all riches And verse 16. I will delight in thy statutes and will not forget thy word And verse 97. And Rom 7.22 I delight in the law of God concerning the inner man And againe Psal 119.32 I will runne the way of thy commandements when thou shalt inlarge mine heart Verily we ought to take more delight in godlines then euer wee tooke in sinne Fourthlie for Prayer to this ende Reade Psalm 19.14 Let the wordes of my mouth and the meditation of my heart be acceptable in thy sight O Lorde my strength and my Redeemer Read also Psalm 139.24 Consider O God if ther bee any way of wickednesse in mee and leade mee in the way for euer As touching other meanes and reasons to further repentance wee will inquire of them by and by But before this I would haue you shewe why wee must be so pricked in our consciences and so sorrowfull for sinnes and so ashamed of them c. as hath bene declared Question WHy must these things be so Answere Wee must a Matth. 9.12.13 feele
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
God effectually moue vs to repentance As the Apostle reasoneth against one sinne so will we reason against all other Shall I take the members of Christ that is those members which are in profession honourably ingrafted into him to the honour of his name and make them the vile and base members of an harlot to his dishonour God forbid Fourthly from the consideration of the fewnes of those that shall bee saued for want of repentance our Sauiour Christ sheweth vs that wee ought to take an earnest occasion from thence to striue to enter in at the straight gate Luke 13 23 24. And that there is no saluation without repentance it is euident from the beginning of the same chap. And 1. Sam. 12 25. If yee doe wickedly ye shall perish both ye and your king Reade also Luk. 3.8.9 and chap. 13 6 7. and Reuel 2.21 22 23 ch 3.15 16. Likewise the examples of Gods iudgements vpon others ought to admonish vs to repent 1. Cor. 10. verse 11. Read also Ier. 3 8 and Dan. 5 20 21.22 23 24 c. Euery mans owne punishments ought much rather to haue the same effect in himselfe Iob 33 29 3â— The want of making this vse of Gods corrections is reproued Isay 9 13. The people turneth not vnto him that smiteth them neither doe they seeke the Lord of Hosts And Amos ch 4 6 c. 11. Finally this ought to be the vse of those afflictions which God laieth vpon his best seruants For thus we ought to reason as the holy Scriptures teach vs. If the righteous be scarcely saued where shal the sinner and vngodly appeare And if such and such things be done to a greene tree what shall be done to that which is dry Fâ—ftly that hope of forgiuenes is a comfortable incouragement to repentance it may be considered from that we read Hosh 6 1.2 3 yea such an incouragement to repentance it is that as one saith truly without hope of forgiuenes none can kindly repent Nemo recte egerit poenitentiam nisi qui sperauerit indulgentiam The Angels reioyce when a sinner repenteth Yea God himselfe is after a sort reioiced with it Luk. 15. Sixtly that the treasuring vp of the word of God in our hearts is a principall furtherance of repentance it is proued by that we read Ps 17 4. Concerning the workes of men by the words of thy lippes I kept mee from the pathes of the cruell man And Ps 19.11 By thy commandements thy seruant is made circumspect And Ps 119.11 I haue hid thy promise in my heart that I might not sin against thee And ver 9. By thy coÌ„mandements thou hast made me wiser then mine enemies for they are euer with me c. Read also Pro. 2 1â— 11 c. Finally for the benefit of the societie of the godly to the nourishing and bettering of repeÌ„tance read Ps 141 â— Heb. 3 13 ch 1â— 24 25. Read also Ps 133. No doubt the goodnes coÌ„moditie of the coÌ„munioÌ„ of Saints coÌ„sisteth in this as in a speciall part of it that we are thereby incouraged confirmed in a godly course of life Holy instructions admonitions and exhortations are as the dewes of heauen which make the barreÌ„ earth of our soules fruitful c. Hetherto of repentance what it is and which are the helpes or hinderances of it Question Now when are we thus to repent Answere We must begin presently euen while it is called to day as the holy Ghost speaketh and thence forth we must labour to increase so long as we liue So indeed we read Psal 95 7.8 To day if ye will heare his voice harden not your hearts c. And Heb. 3.7.8 13. Question Why must we thus speedily repent Answere Sundry of the former reasons mouing to repentance are likewise of speciall weight to moue vs to speedie repentance Explicatio and proofe It is true For seeing our life is short and vncertaine it is necessary that wee should not neglect the present opportunitie lest that should come vpon vs which is written Ps 73 19 O how sodenly are they destroied perished horribly consumed As a dreame when on awaketh Answerable to the example of the sodaine destruction of the Sodomites c. Seeing also the increase of sinne especially if it bee ioined with contempt of the Gospell which most graciously calleth vs to repentance it increaseth wrath we haue cause to feare yea rather wee may be sure that if we obstinatly refuse to repent it shall be easier for Tyrus Sydon and for Sodom Gomorrha then for vs at the day of iudgemeÌ„t Mat. 11 20 21 22.23 24. Moreouer seeing continuance in sinne confirmeth sinne and maketh it more difficult hard for vs to repent afterward as wee haue learned from the Prophet Ieremiah there is great cause that we should speedily breake off the euil custome of sinning that it get no prescription of time against vs. These reasons haue beene already mentioned Question But shew some other if ye can What reasons else can ye alledge to this purpose Answere By how much repentance is longer delaied specially as was said if it be with contempt against the often admonitions of the holy word and Gospell of God the truth of it will be so much the more hardly discerned euen in the conscience of him that at the last it may be doth truly repent It vsually falleth out so indeed and therefore are such more deepely plunged in sorrowe c. It may seeme that late repentance is rather an extorted then a free and kindly repentance It may seeme that sinne hath forsaken such rather then that they haue forsaken sinne c. Question What other reasons can you shew why we should speedily repent Answere Because God vouchsafeth vs his holy Sacrament of Baptisme the heauenly seale of his couenant of our adoption to be his childreÌ„ euen froÌ„ our infancie yea because he hath loued vs in his beloued son our Lord Iesus Christ before we were conceiued and borne Explication and proofe This verily if it be duly pondred is a reason of speciall waight and importance to bind vs both to most speedy repentance and also to most constant and dutifull obedience euen from the first time wherein we may haue the least inckling and vnderstanding that may be concerning the exceeding great grace and coÌ„stancy of Gods purpose in this his couenant sealed to vs as it were from â—eâ—â—en by Baptisme to the very end of our liues and for euer and euer Mat. 〈…〉 Luk. 20.4 5 6. For shall the Lord accept of vs miserable sinners vasâ—â— of Satan and children of wrath by nature and shall we refuse him the God of mercy the onely fountaine of spirituall freedome and of euerlasting life and salâ—ation God forbid Let vs therefore hearken to the holy exhortation of the mâ—st â—ise Preacher that wee remember our Creator in the daies of our youth c. Ye seeing our Sauiour Christ forbiddeth those that
receiue saith our Sauiour Christ c. Nowe this wee knowe is a speciall petition which wee are to aske of God that it would please him to increase our Faith as wee haue the example of the Disciples of our Sauiour Christ Thus much for the explanation and proofe of this answere NExt to this it is not as I suppose amisse that you shew after what manner I meane in what course and order the holie Ghost doth work this worke of our regeneration and newe birth with the increases thereof in the seuerall parts or branches of it so farre as for the present wee can discerne Question What is the order of this his working Answere First hee sheweth euery one of the Elect children of God his owne ignorant sinnefull and damnable estate yea hee subdueth their soules to an acknowledgement of the iust deserued damnation which is due thervnto and accordinglie to feare and tremble at the curse of the Lawe Secondly hee inlighteneth the minde to see the Saluation of God with hope to bee a partaker thereof Thirdlie hee stirreth vp the affection of the heart to a longing desire after it and therewithall to mourne for sinne which might iustly separate betwixt vs and it Yet so as hee causeth the heart to long with patience in waiting for the comfort and assurance of attaining vnto it Fourthlie he powreth into the soule and conscience a feeling and ioyous tast of Gods loue and of his gratious readinesse to shew mercie yea hee giueth such a certificat of their particular Adoption to bee the children of God that they reioyce more therein then if they had wonne the whole world Finallie the holy Ghost doth not cease to stirre vp euerie true beleeuer to an earnest care and indeuour of daylie profiting by all holy meanes both in Knowledge and Faith and also in Repentance and obedience of the Gospell comforting and strengthening them also against all such lettes and discouragementes as they doe meete withall For the first of these read Iohn ch 16.9.10.11.12 The holie Ghost as our Sauiour Christ hath taught vs reprooueth the world of Sinne and of Righteousnesse and of Iudgment Of sinne saith our Sauiour because they beleeue not in mee c. Wherby it is euident that not to beleeue in Christ is a very great and a grieuous sinne For the second read Ephes 1.17.18 where the holie Ghost is called the Spirit of wisedome and Reuelation inlightening the eyes of our vnderstanding to know the hope of the calling of God c. Read also 1. Cor 2.9.10 The things which the eye hath not seene c. God hath reuealed them vnto vs by his Spirit For the Spirit searcheth all things yea the deepe things of God And for the comfort of Hope see Rom 8.24 Wee are saued by Hope Thirdly for that desire and longing after Saluation which the holy Ghost worketh read in the same chapt the 23. verse and also verses 26.27 Wee which haue the first fruits of the Spirit doe euen sigh in our selues waiting for the Adoption euen the redemption of our bodies Likewise the Spirit also helpeth our infirmities for wee knowe not what to pray as wee ought but the Spirit it selfe maketh request for vs with sighes which cannot be expressed c. And the children of God are noted by this property that they loue the saluation of God Psal 40.16 And which is in effect all one they are said to be such as loue the appearing of the Lord. 2. Tim. 4.8 And therefore they pray Come Lord Iesu come quickly Reuel 22 20. And Psal 119.41 Let thy louing kindnes come vnto me ó Lord and thy saluation according to thy promise Neuerthelesse they wayte with patience according to that of the Patriarke Iaacob Gen 49.18 O Lord I haue waited for thy saluation And as Simeon vppon whom was the holy Ghost as the Euangelist testifieth waited for the consolation of Israel Luke 2.25 And as we read Rom 8.25 If we hope for that we see not we doe with patience abide for it According also to that in the 123. Psal Behold as the eyes of seruants looke to the hand of their Maisters and as the eyes of a maiden to the hand of her Mistres so our eyes waite vpon the Lord our God vntill he haue mercie vpon vs. And that the holy Ghost causeth the children of God to mourne for their sinnes it hath beene shewed before in which respect they are said to be such as mourne in Sion Isai 61.3 The which mourning also ministreth hope of Gods mercy Lamen chap 5.19.20.21 Ezek chap. 9. For the proofe of the fourth branch read Rom 5.5 The loue of God is shed abroad in our hearts by the holy Ghost which is giuen vnto vs. And chap 8.15.16 Ye haue receiued the Spirit of adoption whereby wee crie Abba Father The same Spirit beareth witnesse with our Spirit that wee are the children of God Herein as the Apostle Peter teacheth wee haue cause to reioice with ioy vnspeakeable and glorious 1. Ep 1.8 And in comparison heereof all is but dung as the Apostle Paul truly estimateth Phil 3.8 Finally touching the care of further profitting both in knowledge faith and repentance which the holy Ghost worketh it may be proued from that wee read Philip 1.7 God will performe the good worke which hee hath begun And the prayer of the same Apostle warranteth the same 2. Thessa 1.11 God will fulfill all the good pleasure of his goodnes and the worke of faith with power Hee will leade from knowledge to knowledge from faith to faith and from glory to glory according to the image of God Rom 1.17 2. Corinth 3.18 Read also Prouerb 4.18 The way of the righteous shineth as the light which shineth more and more vnto the perfit day And for proceeding in knowledge consider of that 2. Cor 5.16 Henceforth know wee no man after the flesh yea though we had knowne Christ after the flesh that is not so purely as we ought looking too much to his abasement c. Yet henceforth know we him so no more A figuratiue concession like to that 1. Corinth 4. ◠Consider also of the similitude which the same Apostle vseth in the 13. chap of the same Epistle verse 11. When I was a childe I spake as a childe I vnderstoode as a childe I thought as a childe but when I became a man I put away childish things So it is in the spirituall age as it were of Christ not onely in comparison of our estate heere with that it shall be in the Kingdome of glory but also in respect of that differing measure of grace heere in the Kingdome of grace which now wee speake of For as in the worke of nature all the parts and powers are not perfect at once but they growe in the wombe first Ecclesiast 11.5 and after by the milke of the mothers breast c so is it in the worke of grace Wee are borne of the Spirit wee must growe vp still by the
Scriptures bee throughly vnderstood of vs as will appeare in the handling of the points themselues For in the Articles of our faith as they are abridged the doctrine of creation is mentioned but in part for nothing is expressely set downe of mans creation or of any other creature vppon earth or of the Angels in heauen Nothing is mentioned of the prouidence and gouernment of God ouer his creatures And in the doctrine of redemption likewise nothing is mentioned concerning the life doctrine or miracles of our Sauiour Christ Neither is it expressed what wee are to beleeue concerning the holy Ghost nor wherein as touching a principall part the communion of Saints consisteth nor what is the state of our soules immediately after this life and so forth till the resurrection of our bodies vnles wee bee aduertised by interpretation that though euerlasting life is set after the resurrection of the bodie yet is it not then onely to begin but that beginning by regeneration in this life it continueth for euer notwithstanding this naturall life endeth in death And howe should wee knowe what is to bee beleeued concerning the descension of our Sauiour Christ to hell but by the interpretation of those Scriptures Fidei fundamentum gratuita promissio Ab ipsa inquit Caluinus incipit in ipsa coÌ„stat in ipsam definit Instit lib 3. Cap. 2. Sect. 29. The promise of free grace is the foundation of faith From it saith maister Caluin it beginneth in it it consisteth and it endeth also in the same whence that phrase of speech may be opened vnto vs Wherefore in the second place we will from the ground and warrant of the holy Scriptures open the meaning of euery article Thirdly insomuch as faith looketh directly to the most free and gracious promise of GOD wherein standeth the comfort and stay of it yea seeing it is the wisedome and prudence of Faith to looke alwaies hereunto as wee see the practise of it very often in the 119. Psalme and Psalme 56 3 4 10 11. and Psalme 57 1 2 3. we will therefore inquire out the promises of GOD made to his people concerning euery article For in this respect the faithfull are called heires by promise Galatians 3 29. and children of the promise Chap. 4.28 Read also Heb. Chap. 4.1 and chap. 10 36 chap. 11. ver 13. Read the whole Chapter and Rom. 4 from the 13. ver to the end Fourthly wee will shewe what comfortable fruites and benefites belong to the beleeuing of euery article Fiftly seeing faith cannot bee idle wee will likewise search out what those duties bee which GOD requireth as fruites of obedience and thankefulnesse for so singular fruites and benefites of his loue as faith assureth vs off The generall diuision of the Articles of our Beliefe Finally wee will note the iust punishment and danger of infidelitie but especially of hereticall and obstinate opinion fancie gainsaying the truth and soundnes of any part of our true and orthodox Christian faith and beliefe Question BVt before wee come to these points how may the Articles of our faith the summe whereof you haue rehearsed be most shortly sorted and diuided Answere Into these two generall heads First they shewe both me euery Christian how we stand bound to beleeue in our God Secondly what euery one of vs ought to beleeue concerning the whole company of the people of God called his holy Catholike or vniuersall Church Explication and proofe They may be so diuided indeede And the like is the order of the lawe of God for the direction of our life and of praier for the exercise of our faith and of the Sacraments also for the strengthening of our faith God hath worthily the first place whose glory we ought principally to respect and then it followeth how God hath a most gracious regard of our selues of all the rest of his people So that if we would define faith according to the articles thereof we might well say though as may peraduenture be thought somewhat out of place now yet not altogether without some good vse that it is a comfortable apprehending and applying of the whole doctrine of the Gospell in the right vnderstanding of the seueral articles of it to a mans own particular benefit with some measure of assurance that hee is a true mâ—mber of the Church of Christ and that his part is in all the spirituall priuiledges or prerogatiues which doe belong vnto it in the holy fellowship and communion of the Saints of God And further the summe of this briefe profession of our common faith is in effect no more but this that the onely true God euen the father oâ— our Lord Iesus Christ is through the mediation and intercession of the same Christ our redeemer and Sauiour become my father and that for his sake hee hath receiued me to mercy and sanctified me and sealed me by his holy spirit to be one of his adopted children and that he will for euer make me a partaker of all the benefits of the most holy meditation of the same Iesus Christ his onely sonne our Lord to my endles saluation euen to the fruition of vnspeakable felicitie and glory in his heauenly kingdome But these things require a very ample and large vnfolding Beliefe in one onely God LEt vs therfore come to the first part of your diuision of the Articles of faith Question How doe they teach vs and all Christians that wee stand bound to beleeue in our God Answere First that he is onely one in his diuine nature or spirituall Essence and beeing Secondly that he is neuertheles in the same onely one nature and essence three distinct persons That this is so it wil further appeare in the particular opening of this most high mysterie Question In what words doe they teach vs that we stand bound to beleeue in our God as being one onely in nature or essence and beeing Answere In these wordes I beleeue in God Explication and proofe It is true and therefore is the word God but once mentioned euen to the ende that the vnitie of the Godhead might bee the more plainely testified and obserued although the same word is in vnderstanding to bee referred to euery one of the three persons following in this wise Beliefe in one onely God I beleeue in that one onely God who is God the father God the sonne The ground of it and God the holy Ghost yet not three Gods but only one God For like as wheÌ„ mention is made indefinitely of the name of God the whole Trinitie may bee vnderstood coessentially and coniointly so wheÌ„ we apply the same name God to any of the three persons alone wee must take it personally according to the distinction of the one from either of the other by the proper incommunicable proprietie belonging to the same though not without respect to the vnitie of one essence of them all So that as it is well opened
last ch 41.4 I the Lorde doe the first worke I am he that doth the last not only a perfect beeing in himselfe the onely eternall and efficient cause of all creatures but also to be the cause of the effecting of all his promises and blessings in the proper times seasons therof as the Lord doth interpret his owne meaning Ex 6.2.3 Moreouer saith the text God spake vnto Moses and said vnto him I am the Lord and I appeared to Abraham Isaak and to Iaacob by the name of Shaddai that is all-mightie or all-sufficient God but by my name Iehouah was I not knowen vnto them That is I promised to Abraham Isaak Iaacob the land of Canaan for an inheritance but I did not performe it vnto them as touching the reall and actuall possession of it as I will now to you their posteritie c as it followeth in that chapter It is asmuch as if the Lord should haue said to the Iewes at the coÌ„ming of Christ in comparison of the former ages that hee neuer shewed himselfe so manifestlie or by his name Iehouah as hee did then in so much as all the promises of God are Yea Amen in Christ In which respect our Sauiour Christ himselfe telleth his disciples that they were blessed aboue all other that were before theÌ„ in so much as they nowe sawe and heard that which the Prophets and Righteous men among them desired to heare and see but could not Wherfore worthiâ—ie might they then and wee our selues now in speciall manner hearken to the exhortation of the 68. Genes 21.33 AbrahaÌ„ called vppon the name of Iehouah the euerliuing God Psal vers 4. Sing vnto God sing praises to his name exalt him that rideth vpon the heauens in his name Iah and reioyce before him Isa ch 26.4 Trust in the Lorde for euer for in the Lord God Be Iah Iehouah there is strength for euermore Read also this name Iâ—h Ps 89.8 A mightie Lorde Chasin Iah and Ps 94. twice verses â— and 12. and Ps 118. fiue times and 135. vers 4. And in composition often times Halleluiah praise yee the Lord. Iah is but as it were a contraction of the name Iehouah It noteth the Eternitie yea the Sempiternitie or perpetuall eternitie of God without beginning without ending He that was is and is to come as this name is interpreted in the new Testament and applyed to Christ our Iehouah the Lorde our righteousnes as wee are after to obserue when wee come to consider of the Deitie of his person Question But what other titles are there which doe more entierly then the rest declare the nature of God Answere Next vnto the name Iehouah which as I haue learned wee doe English by the name Lord therby are to vnderstand his eternall nature beeing as was euen now declared the most vsuall title of the Lord is God the which word as I haue bene also taught is vsed of vs in stead of that which signifieth in the Hebrew language the almightines or omnipotencie of God as though hee should call him the God of all might or power Explication and proofe So is it indeed For the Hebrew word El or Eloah in the plurall number Elohim signifieth the power yea the manifold power and vertue of the Diuine nature yea with some learned interpreters also El Elohim Pâ—alm 50.1 Deut. 32.15 Eloah the distinction of the persons in God vnto whom equallie the almighty power of the diuine nature of God doth belong as we shall further consider afterward by the grace of God Thus then the most vsuall titles belonging to the nature of God are in our language Lord and God as though we should call him as in other words we doe the Eternall Almightie God In regard of which eternitie of God the name of God is oftentimes in the holy scriptures said to be eternall likewise that his mercie endureth for euer that all his promises are sure and stedfast that his faithfulnes shall neuer faile that his throne is for euer that his righteousnes is euerlasting and that ther is no end of his kingdome And in respecte of his omnipotencie He that is mightie hath done for mee great things saith the Virgin Marie and holie is his name Luk 1.49 And the almightie God by the name Shaddai Psal 68.14 and Ps 91.1 and often in the book of Iob ch 5.17 ch 6.4.14 and chap 8.3.5 and chapt 22. fiue times verses 3.17.23.25.26 But of the titles of the iustice mercie gouernment of God we shall haue further occasion to rehearse them among some other sorts of the titles of God LEt vs therefore come to those which shew what manner of one God is named to be in respect of his creatures wherin also are noted the actions or works as likewise the diuine properties and attributes of God Question And first to speake more generallie which are they Answere Creator gouernour and preseruer of all things most high possessor of heauen and earth The Lord God of all flesh and of the Spirits of all fleshe The searcher of the hearts and reynes Iudge of the whole worlde who iudgeth without respect of persones The iudge which maketh lowe and which maketh high Lord of hosts and if ther be any other like to these These are euery where to be found in the holie Scriptures Creator Eccles chap ExplicatioÌ„ proofe 12.1 and Isai ch 42.5 and chap 45.12 ver 18. Acts 17.43 c. Psalm 33.6.7.8.9 Psalm 74.16.17 And Psalm 94.9 Iob. chapt 32.22 c. Gouernour Psal 22. The Lord ruleth among the Nations And Ps 33.10.11 The Lord breaketh the Counsell of the heathen and bringeth to nought c. He that chastiseth the Nations Psal 94.10 and Psalm 47.8 God reigneth ouer the heathen And Psal 66.7 Hee ruleth the world by his power Isai 16.1 The ruler of the worlde Preseruer Iob chapt 7.20 O thou preseruer of men And 1. Timot. 4.10 Wee trust in the liuing God who is the preseruer of all men speciallie of those that beleeue And Psalm 36.6 Hee that preserueth man and beast No man could haue anie power or authoritie to gouerne if God did not giue it him Iohn chap 19.11 and Rom 13.4 Most high God possessor of Heauen and Earth Genes 14.22 and Psalm 104 24. Tremell The Lord God of all flesh Ierem. 32.27 of the Spirits of all flesh Numb 16.22 and chapt 27.16 And Hebr 12.9 Father of Spirits Zech 12.1 The Lorde who hath formed the Spirit of man within him c. And Ezech 18.4 All soules are mine both the soule of the Father and also the soule of the sonne are mine Searcher of hearts and trier of the reines 1. Sam. 16.7 The Lord beholdeth the heart And 1. Kings 8.39 The Lorde onely knoweth the hearts of all the children of men And Prou 16.2 The Lorde pondereth the Spirits Psalm 7.9 The righteous God trieth the
Redeemer Deliuerer and Sauiour of his people as he is often called and as he himselfe calleth himselfe in the writings of the Prophets and euery where else in the holy Scriptures Explicatiō proofe We shall finde it to be true for a good taste if we doe call to minde the testimonies alledged before out of Isaiah to proue that there is but one onely God who there is called the onely Sauiour And likewise The God of our saluation Psal 68.19.20 and Psal 25.5 and 27.9 Moreouer Isaiah chap 41.14 The Lord calleth himselfe the redeemer and the holy one of Israel And chap. 44.6 and chap 47.4 and chap 48.17 and chap 49.7 and chap 59.20 I know that my redeemer liueth saith Iob chap 19.25 This redeemer as well writeth F Iun is the father in the sonne by the spirit And to this end and purpose is the Lord also called the God who onely worketh wonders for the deliuerance and safety of his people Psal 77 14 and Psal 72 18 and 136 4. And Dauid for his part calleth God his deliuerer out of all his trouble and from all his enemies 2 Sam 4 9. and Psal 18 48. And otherwhere a present helpe in time of neede c. And againe Great are the troubles of the righteous but the Lord deliuereth them out of all He is the King of Saints Reuel chap 15 3. In all which respects he is called The blessed one that is he that is for his incomparable goodnes to be blessed and praised aboue all yea euen the wicked being Iudges Marke chap 14 61. And thus we haue holpen our selues with some distinction of the manifold titles of God that from thence we might learne what manner a one our God is in whom onely wee are to beleeue There are some places of Scripture wherein the principall of these titles are purposedly set downe together It were therefore to good purpose that you doe rehearse some one or two of them Question Which may they be Answere In the 6 and 7 verses of the 34 of Exodus God himselfe proclaimeth his owne diuine name and nature in these words The Lord the Lord strong mercifull and gratious slow to anger and aboundant in goodnes and truth reseruing mercie for thousands forgiuing iniquitie transgression and sinne but not making the wicked innocent visiting the iniquitie of the fathers vpon the children and vpon childrens children to the third and fourth generation The same almost word for word is repeated by Moses Numb 14.18 which he maketh the ground of that his prayer whereby he intreated and obteined mercy for the people who had greeuously prouoked the Lord to anger against them by their infidelitie Reade also Deut. 10.17.18 and Psal 103.7.8 c. The like is in many other places The which we must not think tedious to search out and to obserue more diligently from time to time For when men of this world are exquisite in seeking out and blazing and setting forth the titles and stiles of earthly Princes shall not the seruants of God much rather vse all holy diligence to seeke and enquire after the knowledge of the excellency of God what his diuine stile is infinitely exceeding all the multiplied titles that can be attributed to all the Princes of the world Yes the rather are we to vse al diligēce herein for the reproofe of the sottish rudenes of a number who notwithstanding they are carefull to obserue the titles of men they wil not wholie and right out as some vse to speake or with any reuerence vtter one title of God He is not God Almightie in the mouthes of many but God a might as if they might bee haile-fellow well met with him Here therefore we will by the grace of God staie yet a little longer in this point For seeing it hath pleased God to expresse his owne nature not only simply and entierly in it selfe but also in way of comparison and that partly negatiuely and by an infinite inequalitie partly by similitudes in a certaine proportion of resemblance for a further helpe of our weaknes we wil also cōsider of these things And first of this that by an infinit disparagement as it were the Lord expresseth himselfe after this sort that he is such a one as none may be compared or matched with him As Psal 89.6 Who is equall to the Lord in the heauens and who is like the Lord among the sonnes of the Gods that is of the most mightie vpon the earth Wherevnto we may make that for a true answere which we reade Psal 97.9 The Lord is most high aboue all the earth and much exalted aboue all gods that is aboue all the Angels of heauen And againe Psal 86.8 Among the Gods that is to say among any of those to whom the name of God is giuen whether to Angels or men of magistracy and power aboue the rest or to false Gods such as are so onely by Idolatrous conceit there is none like thee ô Lord and there is none that can do like thy workes And Psal 135.5.6 I know that the Lord is great and that our Lord is aboue all Gods Whatsoeuer pleased the Lord that did he in heauen earth in the sea and in all depthes Herein therefore the Prophet Isaiah is earnest cha 40.18 To whom then will ye liken God or what similitude will ye set vp vnto him And v. 25. To whom now will ye liken me that I should be like him saith the holy one And Exo chap. 1◠11 Who is like vnto thee ô Lord among the gods who is like thee so glorious in holines fearefull in praises doing wonders c And Deu 32.31 Their God is not as our God euen our enemies being iudges And also Psal 115.3 c. Our God is in heauen he doth whatsoeuer he will Their Idols are siluer and gold euen the work of mens hands They haue a mouth and speake not c. And Ier. 10.16 The portion of Iaacob is not like them for he is the maker of all things and Israel is the rodde of his inheritance The Lord of hostes is his name And Gal 4 8. The gods of the heathen are not gods by nature as our God is to wit of a most spirituall diuine nature infinite and eternall as hath bene declared before To this kinde of expressing the Lord in way of comparison negatiuely belongeth that which is written Numbers 23.19 God is not as man that hee should lye neither as the sonne of man that hee should repent Likewise 1. Samuel 15.29 The strength of Israel will not lye nor repent for hee is not man that hee should repent Moreouer Hosh Chap. 11.9 I am God and not man the holy one in the midst of thee c. And Rom 3.4 Let God be true and euery man a lyar As though he should say howsoeuer man is found light and inconstant yet this is a principle which ought to be aboue all exception that God is alwaies and in all things
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
succour mighty and effectuall for the defence of his people For the proofe whereof consider that which wee reade Psalme â—0 and Psalme 21. Heere call to minde againe Psalme 89.15 c. and Psalme 144.15 Blessed are the people whose GOD the Lord is Wherevpon also iustly is the exhortation made vnto all the people that they would reioyce in him Psalme 66.1 c. and 67 4. and 68 32. yea many Psalmes together following after the 95 Psalme The experience of this comfortable fruite of faith is testified in the holie Scriptures both generally and particularly Our Fathers trusted in thee saith the Prophet Dauid they trusted in thee and thou didst deliuer them They called vpon thee and were deliuered they trusted in thee and were not confounded Psalme 22 4. 5. And more particularly concerning himselfe In the Lord doe I put my trust how say ye then to my soule flee away from your mountaine as a little bird to wit as one chased away as easily as a silly bird is scared from place to place Psal 11 1. And Psalm 18.16 17. Likewise Iehoshaphat and Hezekiah godly Kings of Iudah they trusted in the Lord and prayed vnto him and they were deliuered from their mightie aduersaries 2 Chron 20 20. and chap â—â— The Lions also did not hurt Daniel because hee beleeued in his God Dan chap. 6.23 According to the comfort of the same experiments iustly may we hearken to the generall incouragement of the same the holy Scriptures of God such as we may read Psal 31.24 All ye that trust in the Lord be strong and hee shall establish your heart And Psal 37 3 4 c. and 55.22 Read also Heb. 13.5.6 And consider that God hath bound his holy promise with an oath that hee might thereby helpe the weakenes of our faith chap. 6.17.18.19 Yea this comfort may wee haue in our greatest afflictions that the Lord will not leaue vs. Prou. 24.16 and Rom. 8.28 There are many comfortable testimoâ—ies euery where in the holy Scriptures to this end Great therefore is the generall comfort and benefit of faith in one onely true GOD euen one onely in his diuine nature and essence as hath beene prooued before And yet one thing more let vs obserue heere the which may be of good vse for afterward and that is this Whereas wee doe generally ascribe all comforts to beleefe in GOD as hee is one onely in nature wee doe not exclude the Trinitie of Persons For faith in the vnitie of the Godhead and fâ—ith in the Trinitie of Persons it is all one and the same faith and the comfort of both is one and the same comfort So that as a learned Father saith well * Grego Nazaaâ—z Ou phihano to en noesat caâ—tois triâ—i perâ—â—â—mpomat Ou phthano ta tria dicâ—em carets to en anapheromai I cannot thinke of the vnitie but the brightnes of the Trinitie shineth about me neither can I distinguish the Trinitie but my thoughts doe send me to the vnitie Onely for orders sake and to make the doctrine of faith and the manifold instructions thereof more plaine wee take the occasion heere to gather the comforts of faith as they are in the holy Scriptures rehearsed vnder the name of God indefinitely and without distinction of person as afterward wee shall likewise by the grace of GOD obserue the comforts which bâ— ascribed to faith as it beleeueth distinctly in euery person yet so as it continually looketh to the vnitie of the Godhead without all distraction or diuision of the minde The like is to bee considered concerning the duties But before wee come to them let vs more particularly examine the comforts of this principle of our faith in one onely true God in that hee is the eternall and almightie the most wise and gratious Creator Gouernour and Preseruer of all things the most righteous Iudge of all men c. according to the seuerall titles belonging vnto him Question ANd first what is the comfort of this that the Lord our God is Iehouah the onely eternall and euerliuing God in whom wee liue and moue and haue our beeing as the Apostle Paul teacheth Act. 17.28 Yea that he is in his diuine nature a most holy GOD What I say is the comfort of this The comfort arising from hence is this that the same our God who hath giuen vs a beeing and life Answer and mouing who also is the father of our soules and spirits will no doubt preserue and maintaine vs in this life according to his owne good will and pleasure against all aduersarie power whatsoeuer Yea more then this that hee will sanctifie vs to himselfe and effectually accomplish all the holy promises which he hath made to his whole Church and to euery true member thereof concerning a most happy and gâ—orious estate after this life euen for euer and euer So indeed the Lord himselfe assureth his people fâ—om this his name Iehoua as we read ExplicatioÌ„ and proofe Exod. chap. 6 2 3 4 c. Wherevpon also the Church of God praieth against the enemies thereof that they may be so confounded in their wicked enterprises that they may know by experience that God who is called Iehoua is God alone euen the most high ouer all the earth Psal 83 16 17 18. Read likewise Psal 31 14 15. I trusted in thee ô Iehouah I saide thou art my God My times are in thy hand deliuer mee from the handes of mine enemies c. And Psal 68 verse 4. Exalt God in his name Iah and reioyce before him For according as hee is in himselfe eternall so it pleaseth him to bee our God for euer and euer Psal 48 14. And Psal 102 verse 24 c. euen to the ende of the Psalme The eternitie of the Church is lincked with the eternitie of God by vertue of the most gracious and faithfull promise of his couenant And Psal 111 â— He hath coÌ„manded his couenant for euer holy and fearefull is his name Finally as our Sauiour Christ hath testified Matth. 22 33. God is not the God of the dead but of the liuing hee therein assuring the faithfull of their immâ—rtalitie with faithfull Abraham and that euen from the faithfulnesse of the immortall God And that God being in himselfe most holy wil sanctifie his people it is euideÌ„t by his ordaining sanctifying of his Sabbath euen from the beginning Gen. 2 verses 2 3. And Exod. 31 12 13 14. And Ezek. 20 12. God calleth it a signe betwixt him and his people that hee doth sanctâ—fie them Yea and it is a speciall meanes of sanctification to all such as doe religiously sanctifie it by the exercise and practise of the holy duties of Gods worship Reade also Hab 1 12. Psal 22 3 4 5. And the praier of our Sauiour Christ Iohn 17 verses 17 18 19. Sanctifie them with thy truth thy word is truth c. All is very comfortable The comfort of faith in Gods almightie power and in this
blessing is in it so wil I doe for my seruaÌ„ts sakes that I may not destroy them whole As though hee should say were it not for my seruants sake Israel should bee whole destroied For so it followeth in the next verse in these wordes But I wil bring a seede out of Iaakob out of Iuda that shall inherit my mountaine mine elect shall inherit it and my seruants shall dwell there And Sharon shall be a sheepfold c. And verse 13. Thus saith the Lord God behold my seruants shall reioyce and yee shall be ashamed c. Read also Malâ—ch 3 16 17 18. The Queene of Sheba pronounced Salo seruaÌ„ts to be happy men in that they serued so wise a King 1. Kin. 10 8. but more happy was Salomon himselfe in that hee was the seruant of the most wise God Herein also did king Dauid his father reioyce as Ps 119 124 125. Deale with thy seruant according to thy mercy and teach me thy statutes I am thy seruant grant me vnderstanding that I may knowe thy testimonies Finally that Gods sentence shall stand on the behalfe of his seruants so as none shall be able to reuerse it it may be perceiued from that we read Isay ch 41 1 c. Keepe silence before me c. And Micah 7 16. The nations shall see and be confounded for all their power They shall lay their hands vpon their mouth c. And Habbak 2 20. When the Lord chief Iustice of a nation giueth sentence none no not of the bench replieth much lesse shall any dare reply when the Lord of Lordes the chiefe Iustice of all the world shall pronounce his sentence and iudgement Read Isay 52 7 8 9. and Rom. 8 31 32 33 34. Question WHat is the comfort of this that the Lord our God is infinite in wisedome and that according as he hath made all things in wisedome as Ier. 1â— 12 and Ps 104 24. Lord how manifold are thy workes in wisdome hast thou made them all so doth he in like perfection of his diuine wisdome order and gouerne them all What I say is the comfort of this Answere It is very comfortable to vs in that hereby we are assured that there is no wisdome nor vnderstanding nor counsell which can possibly preuaile against the Lord. And likewise it is no small comfort to so many as are wise in the Lord and according to the instructions of his holy word that they may thereby assure themselues that they are truly wise and of the truth as the Apostle Iohn writeth 1. Ep. chap. 3 and verse 19. And that no craft or subtiltie of their aduersaries shall finally preuaile against them no more then they can preuaile against God himselfe ExpiratioÌ„ proofe It is true as it is expresly testified Pro. 21 30 Read also Ier. 8 9 ch 9 23 24. Iob. 5 12 13. Luk. 1 51 1. Cor. 3 19 20. Read also Psal 23.4 The Lord is my shepheard c. Yea though I should goe through the shadow of death I will feare no euill for thou art with me thy rod and thy staffe they comfort me Question Now what is the coÌ„fort of this that the Lord our God is likewise not onely long suffering of great patience toward vs when we offend him but also infinite in all goodnes and mercy according to his owne most free grace and purpose Psal 145 8 9. Answere It cannot but be exceeding comfortable if we consider that no multitude or greatnes of sinne nor any indignitie vnworthines of person can hinder the most free course and as it were the streame of Gods mercy from those that doe truly seeke mercy and forgiuenes at his hands Exâ—licatioÌ„ and proofe Likewise it cannot be but exceedingly comfortable to consider that the mercy of our God yea that the bountifulnes of his mercy is greater then all our wants and miseries can be and that he will in his due time aboundantly succour and relieue vs in and against them all This infinite goodnes and mercy of God is most comfortably described and testified in the 103. Psal verses 8 9 10 c. Read also Ier. 31 10 11 12 13 c. and Mich. 7 18 19 20 and Ezech. 16 1 2 3 4 5 6 c. God is so exceeding in mercy that the wickednes of the wicked cannot altogether alienate and restraine his mercy from them Act 14 17. Much rather then will he be mercifull to his children that feare him Isay 30.18 19 c. chap. 49 15. c. 1. Tim. 4.10 Yea God preserueth bruite beastes much more will he preserue men specially his owne elect children Psal 36.6 and 147 9. and that also most freely euen for his owne sake Isay 43 25. Rom. 9 15. Let vs proceede to the rest Question What is the comfort of this that the Lord our God is perfectly righteous Answere That he wil in his good time right all iniuries and wrongs done to his faithfull seruants and that he will certaineâ—y fulfill both all his promises towards his seruants and also all his threatenings against the wicked Explication and proofe For a proofe of this comfort arysing from the most perfect and incorrupt righteousnes of God Read Ecclse 5. verse 7. If in a countrie thou seest the oppression of the poore and the defrauding of iudgement and iustice be not astonished at the matter â—or he that is higher then they that be high regardeth yea euen he that is the most high aboue them all And further for the proofe of the rest of this answere read 2. Thes 1 6 7. and Heb. 6 1â— Rom â— 25 26 and Psal 119. verses 137 138. Righteous art thou ô Lord and iust are thy iudgements Thou hast commanded thy Testimonies which are exceeding righteous and faithfull And Psal 33 5. The Lord loueth righteousnes and iudgement And Psal 3â— â—â— The Lord loueth iudgement and forsaketh not his Saints they shall be preserued for euermore c. And Psal 45 7. Thou louest righteousnes and hatest wickednes Question SHewe therefore now furthermore what the comfort of this is that the Lord â—ur God is most â—aithfull and true immutable and vnchangeable in all his promises as Psal 89 28 c. and 105.8 and 110.4 and 146.6 Rom. 11 29. Numb 22 1â— Answere Nothing can bee more comfortable then the assurance of Gods euerlasting mercy and fauour to our eternall happines and saluation Explication and proofe It is vndoubtedly true The fauour of God is better then life as Psal 63 3. Thy louing kindnes is better then life therefore saith the holy Prophet shall my lips praise thee And we may all of vs iustly say as we read Psal 60 6 God hath spoken in his holines therefore I will reioyce And againe Psal 56 10. I will reioyce in God because of his word c. And Psal 119 162. I reioyce at thy word as one that findeth a great spoile Yet one thing more and so an end
of this point of our inquirie for this time Question What is the comfort of all these laide as it were in the ballance together I meane that the Lord our God one onely alwaies without any change is both infinitely w se and also infinitely mercifull and righteous and most constant faithfull and true whereunto let vs adde that he is also of an infinite and almightie power What I say is the comfort of all these laide as it were in the scholes together Answere Explication and prooâ—e The comfort hereof shall be found by due estimate to be aboue all valuation waight It shall verily be found to be so to all true beleeuers If as was said in the beginning of this part of our inquirâ—e God did onely perfitly know how to doe vs good but were not able to performe it or if being both wise and able hee were not likewise willing or being wise and able and willing if he were not faithfull and constant to confirme and establish his mercy toward vs there might be some cause of doubt and discomfort But seeing all these meete and are perfectly linked together yea infinitely aboue all that perfection which we are able throughly to discerne so that God is euery way good yea perfect goodnes it selfe and therefore may iustly be called the God of all consolation and comfort as was answered before the comfort of the faith of euery true beleeuer must needes exceede all comfort of sence yea of the vnderstanding it selfe Let vs therefore I pray you here call againe to minde The Duties the holy exhortation of the holy Psalmist Psal 31 24. All yee that trust in the Lord be strong c. Psal 34 8. Tast yee and see that the Lord is good blessed is the man that trusteth in him Let vs againe and againe to the increase of our comfort consider that which is written Psal 37 3 4 c. and 55 22 Heb. 13 56 and ch 6 17 18. Where the Lord to the end hee might certifie vs of his immutable counsell and purpose of confirming his mercy to his faithfull children hee hath added his oath to his promise Doubtlesse the Lord will not leaue the least of his in the least of their troubles much lesse will he leaue theÌ„ in the greatest of them Pro. 24 16. Ps 27 3 4 c. and 76 7 8 145 14 and 146 7 c and Ps 91. Which is to this purpose a most comfortable Psalme And thus feeding and solacing our soules with the comforts of our faith in our one onely true God Let vs cheerefully proceed to the consideration of the duties belonging to the same FOr is it not thinke you most equall that according to the comfort of faith which as hath beene shewed is vnspeakable that there should be at the least in some speciall measure an answerable care and desire to shewe forth speciall fruites of true thankfulnes and obedience to so good a God who is all perfection of goodnes it selfe Question I say is it not thinke you so meete Answere It cannot with any reason be denied but that it is most equall and iust that it should bee so according to the determination of God himselfe who in the beginning of the 17. ch of Gen. saith thus to Abraham the father of the faithfull I am God all sufficient walke thou before me and be vpright ExplicatioÌ„ proofe This indeed may well be a general ground of all obedience as a iust fruite due to the manifold comfort of our faith in one onely true God For in that the Lord saith I am God alsufficient he giueth therby assurance of al protection and blessing according to that ch 15,1 I am thy buckler and thine exceeding great reward And the wordes following in the 17. ch Walk before me they are words requiring all good seruice and dutie as it is further expressed in the other wordes next after them Be thou vpright Or as they may well be englished Be thou entire that is See thou detract no part of holy obedience but obey in one dutie as wel as in another And accordingly there is no doubt but Abraham had conscience and care of walking in such a kinde of obedience before God euen from the comfort of Gods couenant made with him as the former words of God doe declare Read also the notable example of Iosua and of the people of God Iudges ch 24 14 15 16 17. We wil serue the Lord say they all For he is our God But it shall be profitable for vs to inquire more particularly into the seuerall duties as we haue done into the seueral comforts The which though peraduenture it will be found painfull to doe yet in so much as this our labour is imploied about the getting of treasure to the most precious inriching of our poore soules let vs therfore account no paines or trauaile too great to be spent about it remembring well what toile with extreame danger worldly minded men are usually content to indure in an vncertaine hope of obtaining earthly that is to say transitorie and deceiuable riches as our Sauiour Christ calleth them Luke Chap. 16 9 c. And further also let vs herewithall obserue concerning the duties of faith that some of them may be accounted as more appertaining to the truth vprightnes of iudgement Others to the purenes of affection answereable to the vprightnes of the same good iudgement holy discretion And some againe are belonging to life and conuersation as outward fruites of both the former Of these duties therefore let vs henceforth inquire according as the occasion shall be ministred vnto vs and that in such order as we haue inquired after the comforts And first which are the duties belonging to the comfort of this that the Lord who hath created vs vouchsafeth to be our God and that he hâ—th choseÌ„ vs for his inheritance and therefore hedgeth and walleth about buildeth and planteth among vs as it were in his fee-simple esteeming the children of the world but as coÌ„mon or wast and heath ground in comparison of his church Which Answere I say are the duties belonging vnto this comfort Question As the Lord of his most free grace hath set vs vp to be a precious and peculiar people euen as it were a choise inheritance to himself as we haue seene before â—ort is our most Founden dutie as a necessarie fruite of our faith to set vp and aduance him aboue all in our hearts esteeming him as our most honourable portion and inheritance for euer yeelding also at al times the best and most plentifull fruites of obedience which possibly we may Explication and proofe It must needes be so according to thâ—t we read Dâ—ut 26 verses 16 1â— 18. 1â— And Psal 1â— verse â— and Psal 119. verse 57. And Isay chap. â— 1 c. Read also Leuit 1â— â— 4 c. in many verses of that chapter Ye shall doe thus and thus c
of the flesh is enmitie against God The issue whereof is death to those that follow it as it is in tâ—e former verse And Pro. 14.12 Read also 1 Cor. 3.18 Let no man deceiue himselfe If any man among you seeme to be wise in this world let him be a foole that he may be wise ExplicatioÌ„ and proofe For the proofe of the second duty Read Deu. 4 6 7 8 and Ier. 8. ver 9. and ch 9. verses 23 24. as before in the comfort For the third read Ro. 11 33. and Eccles 3 11. He hath made euery thing beautifull in the time and season thereof c. Yet no man can finde out the worke that God hath wrought from the beginning euen to the end And chap. 7 15 16. c. For the proofe of the fourth duty read Psal 34.17 18 19.20 and 68.20.1 Cor. 10.13 Eccles 7 28. Read also Psal 25.10 The way of the Lord is strength to the vtright man In which respect well saith our learned Interpreter Via Domini est per invia That is God maketh way where there is no way For the last duty of giuing God the glory for the gift of all wisedome and vnderstanding Read Exod. 31 1 2 3.4.5.6 1 Sam 18.14 and Isai 28.23 c. to the end of the Chapter Read also Prou. 6.6.7.8 and cha 30.24.25.26 27.28 Ier 8. â— And yet more principally Read Dan. 2 19.20 21 22 23 And in the Ep of Iude verse 25. To God onely wise our Sauiour be glory and maiestie and dominion and power both now and for euer Amen The duties belonging furthermore to the comfort of faith in the almighty power of God and generally touching the work of creation and gouernment we doe here of purpose omit as we did before in the comforts because wee shall afterward haue a speciall occasion to consider of the same WE come to the duties of faith coÌ„cerning the long suffering patience yea the infinite mercy and goodnes of the Lord our God Question Which are they Answere By how much the mercies of the Lord our God are more aboundant toward vs by so much ought wee first of all to take the more diligent heed that wee doe not in any wise despise or lightly esteeme them Secondly that we doe not distrust or despaire of the same his mercies as if there were any defect or failing in them Thirdly that we doe not in any case presume or waxe wanton against them albeit God is easily intreated and ready to forgiue such as offend him ExplicatioÌ„ and proofe These euils euen as very wicked extremities are carefully to be auoided yea to be accursed and abhorred of euery true beleeuer For they are most contrary to the nature of true faith Against the first wherof read Rom. 2.4 Despisest thou the riches of Gods bountifulnes and patience and long suffering We must take heed therefore that wee be not like those gracelesse subiects or children which are ready to despise the clemencie and lenitie of their gentle Princes and Parents Against the second read Ier Lamen ch 3.22 His compassions faile not Read also Isai 1.18 and ch 40. 28. 29. 30. 31. And Rom 5.20 Though sinne aboundeth yet grace aboundeth much more and 1 Tim 1 15. Against the third read Rom 6 1 c. What shall we say then shall we continue still in sinne that grace may abound God forbid c. Read Ep Iude 1 4. Though God be perfectly mercifull yet we must know that he is not so mercifull but that he is iust also We may not thinke God to haue but one eye as it were As he hath an eye of mercy so he hath an eye of iustice As he knoweth how to pitty humbled sinners and repenting sinners c so will he surely punish seuerely euerie obstinate and presumptuous transgressour and rebell He will deale wel with these that are well disposed c but he will deale roughly with those that be froward according to that which we read Psal 18.25.26 This hath God himselfe with so loud a voice proclaimed of himselfe as wee saw before that we neede to speake the lesse of it now Question BVt is there no other duty belonging to that singular comfort which faith taketh in the infinitnes of Gods mercies but only that we abuse theÌ„ not Answer Yes it is on the contrary the most bounden duty of euery one of vs whosoeuer doe beleeue in the mercies of the Lord our God to be so much the more loth to displease him in any thing yea rather to be so much the more carefull and studious to please him in all holy obedience by how much he is not onely more loth to enter into iudgment against vs but also more ready euery way to doe vs the most and greatest good Explication and proofe Thus generall indeed is the duty or as we may rather say the dutifulnes of faith is the comfort of Gods aboundant yea infinite mercies The mercies of the Lord our God ought to be esteemed of vs as the most pretious and dainty Iewell that we haue to deale withall And accordingly they are most charily holily to be dealt with of vs. For if we should prophane the mercies of God what refuge or sanctuaâ—ie should be safe for vs to flie vnto for rescue against the hote and fierce pursuite of his iustice For the proofe wherof read Rom. 2.4 The bountifulnes of God leadeth thee to repentance And ch 12.1.2 I beseech ye therefore bretheren by the mercies of God that ye giue vp your bodies a liuing sacrifice holy and acceptable vnto God which is your reasonable seruing of God And fashion not your selues like vnto this world c. Read also 2 Cor 7 1. and 1. Sam. 12. â—â— â—nd Isai 5.1 c. Moreouer call to mind Mat. 4.17 1. Iohn 3.8.9.10 and Gen. 29.9 And Psal 1â—0 4 Mercy is with thee O Lord that thou maiest be feared And Psal â— 7 In the multitude of thy mercy I will come into thy house and in thy feare will I worship toward thine holy temple Yea we ought to serue the Lord with ioyfulnes and with a good heart for the aboundance of all things Deut. 28.47 And Psal 119 64. The earth ô Lord is full of thy mercy teach me thy statutes BVt shew you yet something more particularly if you can what some of the duties of faith are which doe belong to the comfort of Gods infinite mercy and goodnes toward vs. Question Which may some of them be Answere Seeing the Lord our God is so aboundant in mercie to vs that hee forgiueth vs all our sinnes though neuer so great and grieuous so often as we do truly repent and turne vnto him it is our duty to be readily affected to forgiue one another our mutuall offences and both to admit seeke reconciliation how often in how great matters soeuer we haue â—ust occasion euen so farre as they concerne one another Moreouer seeing the Lord our
remained sure and both had and hath stil this seale The Lord knoweth who are his that is he so kâ—oweth them that he wil certainly preserue them to wit so many as shal truly â—orâ—ake their sinnes according to that which followeth in the same text let euery one that calleth on the name of Christ depart from iniquitie For the proofe of the second part read 2. Pet. 1 5. c. Therefore giue ye euen all diligence thereunto ioyne moreouer vertue with your faith and with faith knowledge and with knowâ—edge temperance patience c. And thus brethreÌ„ saith the Holy Apostle vse diligence to make your calling and election sure for if ye doe these things ye shal neuer fal For by this meanes an entrance shal be ministred vnto you aboundantly into the euerlasting kingdome of our Lord and Sauiour Iesus Christ Notable to this purpose is the profession of the holy Prophet Ps 119 v. 166. and v. 1â—â— Where he ioineth this trust and longing after saluation with delight in obeying the law of God Lord saith he I haue trusted in thy saluation and haue done thy coÌ„mandements And againe I haue longed for thy saluation ô Lord and thy Law is my delight To this purpose also is that of the Apostle Paul Phil. 2.12 My beloued as ye haue alwaies obeied not as in my presence onely but now much more in my absence so make ye an end of your owne saluation with feare and trembling And Rom. 11 20 Thou standest by faith be not high minded but feare c. For the proofe of the third part of the answere read Heb 10 22.23 24 25 Let vs draw neare with a true heart in assurance of faith c. And let vs keepe the pâ—ofession of our hope without wauering for he is faithfull that hath promised And let vs consider one another to prouoke vnto loue and to good works not forsaking the felowship which wee haue among our selues c. Touching the 4. part read 1. Thess 4.1 c. Furthermore we beseech you brethren and exhorte you in the Lorde Iesus that yee increase more and more as yee haue receyued of vs how yee ought to walke and to please God c. And chapt 5.23.24 Nowe the verie God of peace sanctifie you throughout and I praye God that your whole spirit and soule and bodie may be kept blameles vnto the comming of our Lorde Iesus Christ. Faithfull is hee which calleth you who will also doe it Brethren pray for vs. For the proofe of the last branche reade Rom 12.6 All Prophesie must be according to the proportion of faith Reade also Galat 1.8 9. Though that wee or an Angell from heauen preache vnto you otherwise then that which wee haue preached vnto you let him be accursed As we said before so say we now againe c. And againe 2. Thes 1.2.2 We beseech you c. Be ye not sodainly mooued from your minde nor troubled neither by spirit nor by worde nor by letter c. let no man deceiue you by any meanes c. and verses 9.10.11.12 And 1 Iohn 2.21 No lye is of the truth Hetherto of the dueties of the particular comforts Question NOw what is the duety of all the comfortes of faith in our one onely very true God eternall and almightie infinite inuisible c. they being all put as it were together Answere It is our duty both generally in euery particular respect in most solemne reuereÌ„d religious maÌ„ner to magnifie the most glorious reuerend name of the Lord our God ExplicatioÌ„ proofe This is indeede a generall duety as it were belonging both iointly and severally to all the former comforts of faith The practise wherof we may read to our own instruction and for our example and imitation 1. Chro 29.10 c. King Dauid blessed the Lorde before all the congregation And Dauid saide Blessed be thou O Lord God of Israell our father for euer and euer Thine O Lord is greatnes and power and glorie and victorie and praise For all that is in heauen and in earth is thine Thine is the kingdome O Lord thou excellest as head ouer all Both riches and honour come of thee and thou raignest ouer all and in thy hands it is to make great and to giue strength vnto all Now therfore our God wee thanke thee and praise thy glorious name Read also Psal 47. and Ps 72.18.19 Ps 89.52 106.48 Rom. 16.25 27. 1. Tim. 1.17 and ch 6 15 26. and 1. Pet 5.10.11 and in the Epistle of Iude verses 24.25 and Reuel 5.13 Thus therfore according to the holy exhortation Psalm 34.3 Let vs euerie one for our owne parts praise the Lord with the rest of his faithfull seruants and let vs all magnifie his name together Yea let vs to this ende abound in all particular fruites of true thankfulnesse to his most plentifull honour and praise as much as wee may possiblie attaine vnto For assuredlie faith receiuing the manifolde and aboundant comforts of the manifolde and superabounding grace of God it standeth deeply bound to yeeld all the fruits of thankes that may bee neyther can it receiue the grace of our most gracious God in vaine THe last point of our inquirie now onely remaineth concerning this Article of our faith in one onely true God that is touching the danger of noâ— beleeuing in h m Question What is that Answere Such as will not beleeue in him to their comfort neither walke dutifully before him in the obedience of faith as a fruite thereof besides that they shall want that vnspeakeable peace and comfort of conscience which faith yeeldeth the which of it selfe is a heauy punishment they shall finde in the end that both the wisedome and power and iustice of God yea that euen God himselfe and all that he is in his eternall and infinite nature wil be armed against them to their euerlasting and most wofull destruction Beliefe in one 〈◊〉 God three dâ—stinct 〈◊〉 It shall certainly come so to passe indeede The Danger of not beleeuing If yee beleeue not saith the Prophet 〈◊〉 chap â— verse 9. sureâ—y yee shall not be established And further Ier chapt Exâ—â—â—cation 〈…〉 17. â— Cursed be the man that trusteth in man and maketh flesh his arme and withdraweth his heart from the Lorde For hee shal be like the heath in the wildernes c. And yet further Psal 73.27.28 Loe saith the Prophet they that withdrawe themselues from thee shall perish thou destroyest all them that go a whoring from thee And againe Psal 78.21.22 Wrath came vpon Israell because they beleeued not in God and trusted not in his helpe For they perished in the wildernes chiefly because of this their sin Likewise Hebr 10 38 39. They that withdraw themselues from faith doe it to their perdition Finallie Reuelat 21.8 The fearfull and vnbeleeuing shall haue their portion in the lake that burneth with fire brimstone which is the second death
gouernment it may hence appeare in that hee is called the father of the fatherlesse Psal 68. ◠And againe as was alledged before in that our Sauiour Christ saith Call no man your Father vpon earth for there is but one your Father who is in heauen Neuerthelesse as was also alledged God doth not refuse to impart this his name not onely to natural Parents but also to ciuil Magistrates in regard of that dignitie authoritie which they haue receiued of him as Ps 82 6. Iohn 10.34 Fourthly that God is a father in respect of the adoption of his holy Church and elect people both Iewes and Gentiles euen so many as shall truly beleeue in him as in their heauenly Father and likewise that he is a Father in respect of his most gracious prouidence and gouernment ouer it this may bee made plaine and confirmed by that which wee reade Deut. 14.1 Where Moses saith to the Iewes Yee are the children of the Lord your God And Chap. 32.6 Doe yee so reward the Lord ô yee foolish people and vnwise Is not he thy Father that hath bought thee he hath made thee and proportioned thee Likewise Elihu of olde called God his father as Iob. Chap. 34. v. 36. My Father saith he as Trem and Iunius doe well translate that word let Iob be tryed c. And thus also Isaiah Chap 43.8 the Israelites are called the Sonnes and daughters of the Lord And Chap. 63.16 Doubtlesse thou art our Father c. This dignitie and preheminence of the Filiation or Son-ship as one may say of the Church is fitly expressed by this that God calleth it his first borne to wit in comparison of all the worlde beside As Exod 4.22 23. the Lord saith to Moses Thou shalt say to Pharaoh Thus saith the Lord Israel is my Sonne euen my first borne Wherefore I say vnto thee let my Sonne goe that he may serue me c. And Ierem 31.9 I am a Father to Israel and Ephraim is my first borne And thus King Dauid and King Salomon speciall tipes and figures of our Sauiour Christ the onely naturall Sonne of God they are by special grace and fauour called the Sonnes of God as Psal 2. Thou art my Sonne and 2. Sam 7 14. I will be his Father and hee shall bee my Sonne And Psal 89 26 27. Hee shall cry vnto mee thou art my Father c. But more generally concerning both Iewe and Gentile the Apostle Paul saith Ephes 3 15 16. Of the Father of our Lord Iesus Christ is named the whole family in heauen and in earth And in this respect doth the Euangelist Iohn teach vs that the children of God are borne not of blood nor of the will of flesh nor of the will of man but of God To the which purpose also serueth that which we read Rom. 8 14.15.16 Gal. 4. verses 5.6 and 1. Pet. 1.3 Blessed be God the Father who according to his aboundant mercy hath begotten vs againe vnto a liuely hope by the resurrection of Iesus Christ from the dead To an inheritance immortall c. It is true indeed that in respect of this worke of our spirituall regeneration and sanctification and of our preseruation in the same the Sonne of God hath the name of an euerlasting Father giuen vnto him Isay ch 9.6 And ch 8.18 mention is made of his children And ch 53.10 the promise is made by God that he should see his seed The accomplishment whereof is testified He◠2.10.11.12.13 He brought many children to glory And therefore is he brought in speaking thus Behold here am I the children which God hath giuen me In which respect also he said while he was yet with his Disciples I will not leaue you as orphanes that is fatherles or comfortles Iohn ch 14.18 Likewise the holy Ghost whom our Sauiour Christ thus promised to send for the cōfort of his church is in the same worke of our spirituall regeneration and sanctification as a father to vs and to the whole church together with God the father and the Son according to that we read Ioh. ch 3 5 6. Except a man be borne againe by the holy Ghost c. and Rom. 8 14. As many as are led by the spirit of God they are the Sonnes of God The Meaning Yet this ioint work of the whole Trinity in this whole spiritual work of grace must so be vnderstod to wit in a certain metaphorical or borrowed sense when it is attributed to the Son the H.G. as it may in no wise preiudice the distinctiō of Persons nor impeach the proprietie of this name Father as properly attributed to the first Person of the holy Trinitie of the which we treat IT is therefore to very good purpose that you doe in the next place expresse what you meane when you say I beleeue in the Father almightie maker of heauen and earth Question What doe you meane by these wordes Answere My meaning is to professe that according to the two former acceptions of the word Father I doe vndoubtedly beleeue that God the Father the first Person in the most holy and blessed Trinitie euen the naturall Father of his eternall and onely begotten Sonne hath by the same his Sonne together with the holy Ghost in infinite wisedome and by his almightie power made the heauen and the earth the Sea and all that in them is of very nothing at the first Here in your meaning is agreeable to the truth it selfe according to that we read Ioh. ch v. 1 2.3.4 Col 1 15 16.17 Heb 1 v. 2. Read also Gen ch 1. verse 2.26 And Iob 26.13 Question But hath God the Father by his Sonne together with the holy Ghost the spirit of them both onely created and made all thinges at the beginning and thenceforth left them to themselues to be as we vse to say at vncertaine Answer Nothing lesse And therefore according to the third acception of the word Father I doe beleeue that God in his most souereigne and fatherly prouidence hath from the beginning of his creation doth stil and will likewise by the same his Sonne together with the holy Ghost continually euen to the end of the world vniuersally rule gouerne and preserue all his creatures in all wisedome and righteousnes according to the most holy and determinate pleasure of his owne most gracious and diuine will Explication and proofe This also is very true and agreeable to the holy Scriptures as we may read further Iohn ch 1. verses 5 9.10 ch 3.17 Col 1.17 In the Sonne all things consist from the Father And Heb ch 1.3 The Father by the Sonne beareth vp all things Read also Psal 104.30 If thou send forth thy Spirit they are created and thou renewest the face of the earth And in the 24. v. of the same Ps O Lord how wonderfull are thy workes In wisedome hast thou made them all the earth is full of thy riches So is this Sea great and wide
round about and wilt thou destroy mee Remember I pray thee that thou hast made mee as the clay and wilt thou bring me into dust againe c. And chap. 14. verse 15. Thou â—onest the worke of thine owne hands In which respect also God expresseth the greaâ—nes of the prouocation of the wicked in that hee is caused by the grieuousnes of their sinnes as it were to forget them to be his creatures As Isaiah chap. 27.11 Therefore saith the Prophet hee that made them will not haue compassion on them and hee that formed them will haue no mercie on them But the loue which God beareth toward all men in respect of Creation is little in comparison of that loue wherewith he loueth his elect children in respect of their redemption Whence it is that Iob of whom wee made mention before doth afterward principally comfort himselfe in respect of this loue of God saying as wee reade chap. 19.25 O that my wordes were now written O that they were written euen in a booke and grauen with an Iron penne Lead or in Stone for euer For I am sure that my Redeemer liueth c. This singular and matchlesse comfort doth our Sauiour Christ most liuely lay forth in the parable of the prodigall Sonne Luke chap. 1â— For when all comforts failed the most vnthrifâ—ie and riotous spend-all Yet this comfort stoode him in good stead I will rise saith hee and goe to my Father and say vnto him Father I haue sinned against heauen and before thee And I am no more worthie to bee called thy Sonne make mee as one of thy hyred seruants So hee arose saith our Sauiour Christ and came to his Father and when hee was yet a great way off his Father saw him and had compassion and ranne and fell on his necke and kissed him c. So that well may it be saide as a most learned Interpreter hath written That * Quicquid beneuoleÌ„tiae amoris studij curae officij inter homines â—â—â—eniri potest longe inferius est paterna Dei miâ—â—recordia qua suos complectitur c. whatsoeuer good will loue studie care and dutie may bee found among men it is farre inferiour to that fatherly pittie wherewith God imbraceth those that be his And againe * Vnde sequitur perperam a nobis estimari Dei gratiaÌ„ nisi omnes carnis sensus fiaci nostra superet Centies enim coÌ„tinget eueriâ— natura orainem â—otius qui vt Deus suâ—â—â—esâ— Albeit earthly parents are naturallie inclined to succour those that are borne and bred of them Yet when all pittie shall faile in the world God will doe the part both of a Father and also of a Mother to all that beleeue in him Wherevpon it followeth as hee further addeth that wee shall make too l ght account of the fauour of God vnlesse our faith doe sâ—rmount all that wee can conceiue by our carnall and fleshly wisedome For bee it saith hee that the course of nature be an hundreth times peruerted yeâ— God will neuer faiâ—e â—hose that be his Caluin Commentar in Psal 27.19 Secondly concerning the exceeding effects of Gods most bounteous and fatherly loue it is of it selfe most cleare that they are infinitely aboue all gifts and benefits which naturall Parents can bestowe vpon their children The very mention of the benefits will shew it to be so Yea when naturall Parents cannot helpe at all God remaineth a sure defence according as the Prophet Dauid saith in the Psal euen now alledged Though my Father and my Mother do forsake me â—o wit as being vnable to relieue me yet the Lord wil gather me vp c. But which Question I pray you are these so exceeding gifts benefits of God which be as fruites and effects of his most fatherly loue toward his children First that hee by the grace of his adoption in taking vs to bee his children doth therewithall make vs heires annexed with his owne onely Sonne our Lord Iesus Christ Answere of a â—ike excellent Patrimonie that is of eternall happinesse and glorie in the heauens with him Secondly that he will indue and furnish vs with all spirituall giftes and graces necessarie and meete to accompanie the same our euerlasting happinesse and saluation Thirdly that he will suffer vs to want nothing which hee knoweth shall be necessarie and good for vs here in this transitorie life Fourthly that whereas wee cannot in this our fraile life liue so well as wee gladly would much lesse so wel as in most bounden dutie we ought he will most tenderly beare with our infirmities so long as we are vnfainedly desirous with a child like affection to serue and obey him Fiftly that whensoeuer he seeth it meete to correct and chastise vs hee wil not doe it but of the same his most tender and fatherly loue and not otherwise So that neither in the greatnes of the measure or in the length of the continuance of the correction will he proceede any further then he will dispose of it to our best good Finally that he wil most gratiously heare vs in all our holy complaints and prayers which we haue at any time neede to make vnto him and especially in the times of our greatest distresses ExplicatioÌ„ proofe Touching the first branch of this Answere call heere againe to minde Iohn 1 1â— and Rom. 8.15.16.17 Ye haue not receiued the Spirit of bondage to feare againe but ye haue receiued the Spirit of adoption whereby we crie Abba Father The same Spirit beareth witnesse with our Spirit that wee are the children of God If we be children we are also heires euen the heires of God and heires annexed with Christ if so be that we suffer with him that we may also be glorified with him c. Most sweet comfortable to this purpose is that preceptorie exhortation of the Apostle Iohn 1 Epist chap. 3. verses 1.2 Behold what loue the Father hath shewed on vs to wit as a gift of free grace and fauour for so is the speech of the Apostle Behold what loue the Father hath giuen vnto vs that we should be called the children of God c. Dearely beloued wee are now the children of God but it doth not appeare what we shall be c. The Apostle giueth to vnderstand that the gift and preferment is greater then can be conceiued of vs till we shall haue the actuall fruition of it Thus then whereas it is the property of euery good and kinde Father as a learned Teacher obserueth First to desire that his sonne might be like him in graces and vertues secondly that he may leaue him some patrimonie Pet. Mart. in Symb. to be as a comfort and countenance vnto him c. So yea infinitely much more doth our heauenly Father desire not onely that his children should shew forth his vertues but also that they may be partakers of a most rich patrimonie and inheritance Wherevpon our Sauiour Christ Luke 12.32 doth notably
incourage his Disciples saying Feare not little flocke it is the Fathers pleasure to giue you a Kingdome Secondly that God as a most louing and bountifull Father wil indue and furnish his children with all spirituall gifts graces c. consider it from the parable of our Sauiour Christ Luke chap. 15.22.23.24 The prodigall child hath spent all his worldly riches but his Father inricheth him with a spirituall treasure and feedeth him with heauenly dainties c. Read also Isa ch 11.9 ch 54.13 Call to mind againe Eph. 1.3 and verses 16.17 c. For the third branch read Math. 6.31 Take no thought saying what shall wee eate c. For your Father saith our Sauiour Christ knoweth that ye haue need of all these things But seeke ye first the Kingdome of God and his righteousnes and all these things shal be ministred vnto you Seeing God is minded as we haue seene before to giue his children a heauenly Kingdome doubtlesse he will not denie them earthly things so farre as is meete for them Seeing hee hath already giuen his owne sonne for vs how shall he not with him giue vs all things also Rom. 8.32 Fourthly that God is minded to beare with the infirmities of his children that are carefull to obey him read Mal. chap. 3.17 They shall be to me saith the Lord of Hostes in that day that I shall doe this that is execute my iudgements against the wicked for a flocke and I will spare them as a man spareth his owne sonne that serueth him Then shalt thou returne and discerne betweene the righteous and the wicked betweene him that serueth God and him that â—erueth him not Read also Psal 103.8.9 The Lord is full of compassion slow to anger and of great kindnes He will not alwaies chide neither keepe his anger for euer He hath not dealt with vs after our sinnes nor rewarded vs according to our iniquities As high as the heauen is aboue the earth so great is the mercie of God toward them that feare him As farre as the East is from the West so farre hath hee remoued our sinnes from vs. As a Father hath compassion on his children so hath the Lord compassion on them that feare him For he knoweth whereof we be made he remembreth that we are but aâ—st And Psal 13â— 3.4 If thou Lord straitly markest iniquitie O Lord who shall stand But mercie is with thee that thou maiest be feared Fiftly that when God correcteth his children he doth it in loue reade Heb. 12.6 And that as a fruite of his loue he keepeth measure wee reade Psal 89.32.33 And Psa 125.3 The rod of the wicked shall not rest on the lot of the righteous c. Finally that God of his most gratious and fatherly goodnes will heare the complaints and supplications of his children in all their necessities iâ— is euident by this that our Sauiour Christ hath most comfortably taught and commanded and incouraged vs to pray to God as to our heauenly Father Math. 6.9 c. And chap. 7. verse 7. c. Aske saith our Sauiour Christ and it shall be giuen vnto you c For what man is there among you who if his sonne aske him bread would giue him a stone Or if hee aske fish will hee giue him a Serpent If ye then who are euill saith our Sauiour can giue your children good gifts how much more shall your Father which is in heauen giue good thinges to them that aske him Yea as wee reade further Luke chap. 11.13 How much more saith our Sauiour Christ shall your heauenly Father giue the holy Ghost to them that desire him It is very comfortable also that wee reade in the same Chapter from the â— verse Which of you shall haue a friend c. And Iohn chap. 16.23 Our Sauiour Christ is earnest in this point Verily verily saith hee I say vnto you whatsoeuer ye shall aske the Father in my name hee will giue it to you For as it followeth vâ—rse 27. the Father himselfe loueth you because ye haue loued mee saith our Sauiour Christ and haue beleeued that I came out from God Thus farre of the comforts of this that God vouchsafeth to bee a Father vnto vs. THe duties pertaining to the comfort of this Article of our faith are next to be considered of vs. Question Which are they Answere First in so much as it is our principall comfort that God is our Father and that of his meere â—auour and grace it is our dutie first of all to beare in remembrance what our miserable estate is from our naturall parents of whom wee are conceiued in sinne and borne in iniquitie Yea that as wee arâ— naturally descended of them wee are no bettâ—r then the children of the Diuell to whom the wrath of God is due for euer and euer This I say we are first of all to call to remembrance to the end we may continually put our selues in minde of that constant and euer increasing thankfulnes which iâ— due for so iuestimable and euerlasting a benefit and aduancement Secondly it is our most bounden dutie to withdrawe our selues from all the wayes motions and lustes of our owne sinnefull flesh and of this worlde and of the Diâ—ell Thirdlie it is our dutie to walke most chearfullie The Duties in all humble obedience and childe-like dutie toward God our heauenly Father beeing sorie aboue all things that wee haue hetherto bene so vndutifull vnto him Fourthlie wee are likewise admonished that it is our duety in that wee are children of God to bee imitators and followers of the same our heauenlie Father in all his most noble and diuine vertues so farre as wee may imploye our selues for the common benefit of all men speciallie concerning our Christian brethren who are members of the same houshold of faith with vs. Finallie in that wee beleeue in God to be our Father it is our bounden dutie to depende vpon his Fatherlie prouidence and in all things to account our selues to bee most gratiouslie dealt with and ordered in whatsoeuer estate and condition of life he hath placed vs for the time of our so beeing and so long also as it shall seeme good vnto him that wee doe so abide and remaine ExplicatioÌ„ proofe These speciall dueties doe verie iustlie arise from the comfort of this so principall a point of ourfaith as may appeare by the proofes heereafter following Touching the first the Proph Ezekiel may be a worthie admonitor vnvnto vs in the name of God himselfe chapt 16. of his Prophesie from the beginning of the chapter in a very large and elegant discourse manie verses togither though verie sharpe and reprehensiue as the intollerable ingratitude of that people had fullie deserued Sonne of man saith the Lorde cause Ierusalem to knowe her abominations And say thou thus saith the Lorde God vnto Ierusalem Thine habitation and thy kindred is of the lande of Canaan thy father was an Amorite and thy mother an Hittite And
in thy natiuitie when thou wast borne thy nauell was not cut c. And when I passed by thee I saw thee polluted in thine owne blood and I said vnto thee when thou wast in thy blood Thou shalt liue euen when thou wast in thy blood I said vnto thee thou shalt liue I caused thee to multiplie as the budde of the fielde c. Who duely considering this forlorne estate of the Church and of euerie member of it as the Lorde findeth it and the great pittle which hee taketh on it and the manifold blessings which hee bestoweth vpon it Who I say duelie considering these things can doe lesse then acknowledge that God is most highlie to be honoured and praised for euer therein and that the forgetfulnes thereof is a most hainous sinne And herewith also howe can it be thought but that it must be one bounden duetie to loue the Sonne of God with a singular loue in so much as God is not our Father but by meanes of him According to that which our Sauiour Christ himselfe saith Iohn 8.42 If God were your father then would you loue mee And likewise it is our dutie to loue the children of God for Gods cause who is their Father 1. Iohn 5.1.2 Euerie one that loueth him which begate loueth him also which is begotten c. Secondlie that this reason ought effectuallie to mooue vs to withdraw our selues from the lusts of sin c the Apostle Iohn telleth vs plainly saying 1. Epi 2.15.16 That the loue of the Father cannot be in them that loue the world the lusts thereof c. And ch 3. verse 3. That euery one that hath the hope of euerlasting life and glorie through the mercie and goodnes of God purgeth himselfe that is more and more indeuoureth after it by vsing all good and holie meanes appointed of God considering that God our heauenly father is pure and that no vncleane thing can haue any abiding with him Read also verse 9. Whosoeuer is borne of God sinneth not c that is hee doth not giue himselfe ouer to sinne but earnestlie resisteth it c. Moreouer read Deuteron 14.1.2 Ioshua 24.1.2 c. Read also 2. Corinth 6.14 c. The want of this care in the people of God who glorie in this that God is their father it is no lesse iustlie then vehementlie reproued in the holy Scriptures as Deuteron 32.4.5.6 Isai chapt 1. verses 2.3.4 and Ierem chap 2.26.27.28 and chap 3. verses 2.3.4.5 and verses 19.20.21.22 The third part of the Answere resteth vpon as good reason and is a consequent of the former For wherfore is vndutifulnes reprooued but to the ende that the children of God should be stirred vp to care and conscience of all good dutie To this purpose therefore let vs thinke often of the holie and zealous exhortation of the Apost Pet 1. Epist chap 1. verses 13 14 15 16. c. in these words Wherefore gyrde vp the loines of your minde c. as obedient children c As hee which hath called you is holie so be ye holie c. And if yee call him Father who iudgeth without respect of persons c. Let no word of so weightie and preâ—ious an exhortation be vnweighed and vnvalued of vs. Read also Iohn 4.23 The hower cometh and now is saith our Sauiour Christ to the woman of Samaria when the true worshippers shall worship the Father in spirit and truth for the Father requireth euen such to worship him And 2. Cor. chap 7.1 The holy Apostle of our Sauiour Christ hauing made mention of the most gratious promise of God that hee will be a Father to all such as shall forsake Idolatrie and the fellowship of Idolaterâ— he thervpon inferreth this his earnest exhortation Seeing then we haue these promises dearely beloued let vs cleanse our selues from all filthines of the fleshe and of the â—pirit and grow vp vnto full holines in the feare of God Read also 2. Epist of Iohn verses 4.9 And Mal cha 1.6 A Sonne honoureth his Father saith the Lorde by his Prophet and a seruant his maister If then I be a Father wher is my honour And if I be a maister where is my feare saith the Lorde of Hostes c. In all these places of holie Scripture wee see how the spirit of God calleth for all manner of good duetie toward God in this respect especiallie that he is a most gratious and honourable Father aboue all other And hee doth it most iustlie For seeing ther are no naturall parents which doe not or which may not of good right looke for readie and constant dutie from their children while they themselues performe the care of good parents toward them And on the contrarie if children shall stubbornelie refuse to yeelde good duetie to their parents they aâ—e so farre from taking delight to heate their children to call them Father that they rather enter into purpose to cast them off and to refuse to take them for their children Infinitelie much more may the Lorde God our heauenly Father cast off all such as hypocriticallie call him Father and in the meane sâ—ason denie the obedience of children vnto him For in verie truth they shew themselues not to be the kâ—ndely children of God but the base borne of their father the Deuill as wee shall haue further occasion to obserue and to produce some proofe of it by and by In the meane while for the shutting vp of this pointe worthie is the example of him whom our Sauiour Christ describeth for the common imitation of euerie true childe of God that after former â—eglect of his dutie shall returne to performe the dutie of a childe againe Father saith he and so is euerie one of vs to say in remembrance of our former vndutifulnes I haue sinned against heauen and against thee I am not worthie to be called thy Sonne c. Now further as touching the fourth branch of the answere which sheweth that it is required of euerie true childe of God that he bee an imitator of God himselfe in all goodnes and helpfulnes towards others read Matth 5.43 c. and Luk 6.35.36 And Ephes chapt 5.1.2 Be yee therefore followers of God as deare children and walke in loue c. And Coloss â— 12 Nowe therefore as the elect of God holie and beloued put on tender mercie kindenes c. And 1. Iohn â— 10 in this are the children of God knowen and the children of the Deuill Whosoeuer doth not righteousnes is not of God neither he that loueth not his brother For this is the message that yee hearde from the beginning that we should loue one another Not as Caine who was of the wicked and slewe his brother c. Reade a so in the Gospell according to Iohn chap 8.44 They that doe the lusts of the Deuils as our Sauiour Christ saith they are not the children of God but of their father the Deuill To conclude this fourth branche that the houshold of Faith
people vnder that word God which noteth his Almightie power this promise is alwayes assured vnto vs. Of the which point seeing wee haue spoken before wee will not now staye any longer to alledge the particular testimonies of it LEt vs come to the comforte which may arise in our heartes from beliefe in the Almightie power of God Question What may the comfort hereof bee vnto vs Answere First faith in the Almightie power of God our heauenly Father is exceedingly comfortable because hereby we are assured that no strength of sinne or of the world or of the Diuell shal be able vtterlie altogether to hinder the conuersion of anie whose hearts God mindeth to conuert and turne vnto him nor to with-holde any grace from vs which is necessarie to saluation or to the comfort of this life Secondlie because nothing can at anie time vtterlie perverte and turne away anie from God againe after that God hath once converted them to him and giuen them a true and liuelie Faith Thirdlie because it is a speciall incouragement and prop to the supporte of our faith in all our prayers which we doe make vnto God Fourthly because it animateth and incourageth vs against all tyrannicall boysterous terrour which any would dismaye vs withall in so much as wee knowe certainlie that none can doe the â—east euil against vs further then our heauenly Father shall thinke good to per mitte them And herevpon ariseth another comfort that although it doe please God to let anie trouble tarie long vpon vs as wee count length of time yea though he should not at all deliuer vs out of the present trouble and triall that it is not because hee is not able but because hee seeth it not either to be so meete for vs or that it is not so much to his honour and glorie that wee should be deliuered according to our desire Last of all faith in the Almightie and Fatherlie power of God is in speciall manner comfortable because it giueth vs singular assurance that nothing shal be able finallie to frustrate our eternall happines and saluation Exâ—â—â—cation and proofe The comforte of these excellent fruites and benefits of beliefe in the almightie power of God it is included in this that GOD is our FATHER as wee haue seene before like as also the promise of God in the same respect is as wee called to minde euen nowe Neuerthelesse in so much as this comfort that God is our Father is more expreslie inlarged from the further consideration of this that the same our Father is Omnipotent or Almightie it shall The Comforts through the blessing of God bee worth our labour to seeke after those confirmations from whence this further inlargement of these excellent comforts may be more plentifully warranted vnto vs. First therefore that nothing is or can be able by any resistance against the most gracious and fatherlie power of our good God vtterlie altogether to hinder the conuersion of anie that doe belong vnto him it is euident from the testimonie of our Sauiour Christ Mark chap. 10. verses 23. c. 27. Howe hardly saith hee to his Disciples doe they that haue riches enter into the kingdome of God But hee himselfe answereth the difficultie and saith With men it is vnpossible but not with God For with God all things are possible And Matth 3.9 God is able saith Saint Iohn Baptist of these Stones to raise vp children vnto Abraham And Rom chap 11.23.24 God saith the Apostle Paul is able to wit by his all-sufficient grace and powerfull mercie to grafâ—e the Iewes into their Oliue tree againe And 1. Cor 1.25 c. The weaknes of God is stronger then man c. And againe God chooseth the weake things of the worlde to confound the mightie things c. And things that are not to bring to nought things that are Moreouer Acts 11.17 the Apostle Peter reporting the conuersion of the Gentiles to the other of the Apostles Foras-much saith hee as God gaue them alike gifte as he gaue vnto vs when wee beleeued in the Lorde Iesus Christ who was I that I could let God Then as it followeth in the Text The rest holde their peace and glorified God So then no sinnes great or manie or of neuer so long continuance nor anie thing else is any kinde of way able to hinder the strong streames of Gods great mercie whereby hee maketh glad the hearts of his children And let it be diligently obserued of vs concerning this first branche that neither this Knowledge nor Faith nor Repentance nor any other Grace can be begonne in vs much lesse continued augmented but by the powerfull working of Almightie God euen against the strongest gates power of hell For the proofe of the second branche of this Answere call to minde that mentioned before out of the 10. chap of the Euangelist Ioh verse 29. wher our Sauiour Christ after that hee hath assured his Disciples of his owne constant mercie hee testifieth thus of God the Father My Father saith hee is greater then all and none is able to take my sheepe out of my Fathers hands And againe the same Euangelist in his first Epistle chapt 4. verse 4. Call to minde also Rom 11.20 The giftes and calling of God are without repentance And 2. of Timoth 2.19 Thirdlie that our faith in the Almightie power of God our heauenly Father is a singular incouragement to Praier and a chiefe Supporter euen of faith it selfe it may be euident from the practise of our Sauiour Christ in his Praier which he mâ—de in one of his chiefe distresses saying Abba Father all things are possible vnto thee Marke 14.36 And likewise the conclusion of that praier wherin he hath taught vs how to pray it is an euident profe of it in that he appointeth this to be the conclusion of our prayer For thine is the kingdome and the power and the glorie Amen Read also the practise of the Apostles Act 4.24 c. For they make the power of God manifested in the Creation a ground of that their prayer wherin they intreat the manifestation of Gods diuine power in the Ministerie of the Gospell to a new creation as it were of all the faithfull that they might bee made newe creatures to God the Father through Iesus Christ his deare Sonne Coloss 1.11 12 13 c. Fourthly read Dan 3.17.18 For wheras king Nebuchadnezzar had threatned the three men of Israel with the fierie furnace saying proudlie Who is that God that can deliuer you out of my hands They answered the Tyrant boldly and with good courage in the Lord Behold say they our God whom we serue is able c. Read also Psal 3. Ps 27.1 2 3. and Psal 43. Isai 8. verse 9 10 11 12 13. Matth 10 28 29 30 31. and 1. Pet 3.14.15 Fiftlie for that comfortable consequence The Dueties which ariseth from the former comfort consider againe the notable example of the
three men of Israel there mentioned who professed that they would not worship King Nebuchadnezzars Idoll though God should not see it meete for them or for his owne glorie to deliuer them Finallie for the proofe of the last branch Reade Rom. 8.31 For seeing the Almightie God is our Father wee may boldely comforte our selues with the words of the Apostle there saying If God be on our side who can be against vs And so forth as it followeth in a most comfortable triumph of Faith described to the end of the chapter Read also Hebr 6 17 18 19 20. Where the Apostle teacheth vs that the promise and oath of God beeing both of them immutable do minister vnto vs strong coÌ„solation a most sure refuge to hold fast the hope that is set before vs. Read also 1. Pet 1.5 Wee are kept by the power of God through faith vnto saluation Herevnto also belongeth the comfort of the resurrection of our bodies and of the renewing of all the creatures to a farre more excellent state and condition then they were created in at the first For all these are effects of the almightie power of God For by the same power wherwith God made the worlde and after destroyed it by water and restored it againe and shall at the last day destroye it yet againe with fire by the same power I say shal he restore it at the last of all and set all things in a more comfortable estate then at anie time before According to that which wee read Rom 8 19 20. and 1. Corinth 6.14 and 2. Thessalon 1 9 10 11 12. And as wee read further 2 Pet. 3.10 11 12 13. and Reuelat chap 21.1 c. These are the comforts and we cannot but to the glorie of God acknowledge that they are verie gratious and great Question NOwe which are the duties which the faith of these so great comforts ought to yeelde in obedience to God in regarde of the same his almightie and most gratious and Fatherlie power extended towardes vs Answere First it is the dutie of a true and liuely faith in the allmightie power of God our heauenlie Father to acknowledge and ascribe all power to God as belonging onely to him and accordingâ—ie to giue the whole praise and glorie therof to his Name alone Secondly it is our duty to praye vnto God that he would to the further glorie of his name make his power more more manifest in toward his whole church euery one of vs his weak and fraile children specially that power which he hath made knowne by his Gospell through his Sonne our Lorde Ie us Christ to the crucifying of sinne and to the quickening of vs to newenesse of life with mightie increases against all naturall strength of corruption and against the supernaturall power of the Diuell Thirdly it is our duetie beleeuing in the almighty power of God so to tremble at his iudgements that wee doe make his feare as a bridle to holde vs backe from sinne Fourthlie it is our dutie from the same comfort of Faith to animate and incourage our selues and one to incourage and imbolden another against our owne timorousnes or distrustfulnes and against euerie terrour whereby eyther the Diuell or any of his instruments would goe about to discourage and dismay vs from doing of our duties in our seuerall places and callings Finallie it is our dutie in all things yea euen in the dooing ef our best duties eyther to God or man to humble our selues vnder the mightie hand of God Explication and proofe That these are dueties belonging to the comfort of faith in the Almightie power of God First Reade Psalm 62.11 God hath spoken once yea twise that is often haue I heard the same that power belongeth to God And Rom 13.1 Ther is no power but of God Read also Iohn 19.11 It followeth therfore according to that wee read Psalm 68.34 that wee are to ascribe All power to God for his Maiestie is vppon Israel and his strength in the clowdes O God saith the Psalmist in the next verse thou art terrible out of thy holy places The God of Israel is hee that giueth strength and power vnto the people praised bee God See the practise 1. Chronicles 29.10.11.12.13 c. and Psalme 44.1.2.3.4.5.6.7.8 Reade also Psalme 21.13 Bee thou exalted O Lord in thy strength so will wee sing and praise thy power And Psalme 28.7.8 The Lord is my strength and my shield my heart trusted in him and I was helped therefore mine heart shall reioice and with my song will I praise him The Lord is their strength and he is the strength of the deliuerances of his Anointed And then in the same place the last verse of the Psalme there followeth a prayer according to the second branch of your answere Saue thy people and blesse thine inheritance feede them also and exalt them for euer Reade also the next Psalme which celebrateth the power of God c. But more neare to the purpose of this second point lay the Answere of GOD to the prayer of the Apostle Paul 2. Corinthians 12.8.9 My grace saith the Lord to Paul is sufficient for thee for my power is made perfect through weakenes Most of all consider to this purpose the earnest and as hee professeth the often prayer of the same Apostle for the Ephesians chap. 1. of that Epistle verses 16. c 19.20 c. For the third point reade Hebrues 10.30.31 Wee knowe him that hath saide Vengeance belongeth to mee and I will recompence saith the Lord. And againe The Lord will iudge his people It is a fearefull thing to fall into the hands of the liuing God And 1. Corinthians 10.21 Doe wee prouoke the Lord to anger Are wee stronger then he And Psalme 90.11 Who knoweth the power of thy wrath For according to thy feare is thine anger That is No man can feare more then there is iust cause The anger of the mightie God scareth vs not in vaine Worthily therefore saith the Prophet Ier. chap. 10.6.7 In so much as there is none like vnto thee O Lord seeing thou art great and thy name is great in power who would not feare thee O King of Nations for to thee appertained the dominion or power c. For the fourth point concerning incouragement to well doing against all distrust and against euerie timorous and seruile feare c. Reade Matthew 10.18 c. Feare ye not them which kill the bodie but rather feare him which is able to destroy both soule and body in Hell In which wordes our Sauiour Christ incourageth his Mâ—nisters to preach the Gospell boldly without feare of any man Reade also 2. Corinthians 5.11 and Ieremie chap. 1.17 Trusse vp thy loynes saith the Lord to his Prophet and arise and speake vnto them all that I command thee Bee not afraide of their faces lest I destroy thee before them But not onely the Ministers of the word but also euery faithfull seruant of
are not seene as we read in the beginning of â—he 11. chap. to the Hebrewes Question What ground therefore may we haue for the clearing of this doubt Answer In the 3. verse of the same 11. chap thus we read Through faith saith the holy Apostle we vnderstand that the world was ordained by the word of God so that the things which we see were not made of things which did appeare ExplicatioÌ„ and proofe This Testimonie indeede sheweth plainely that this visible worke of Gods creation is a matter of faith But how Not in that it is visiblie and sensibly euery way sâ—ene felt and discerned of vs but in respect of the originall of it in that first of all it was by the almightie power of God made of meere nothing For that is the meaning of the Apostle in that hee saith it was not made of things which did appeare So that euen that which was nothing before was made something contrary to the rule of mans philosophicall principle from the which they doe stifly though falsely contend that nothing can be made of nothing It is faith therefore that must teach vs this principle which is so contrary to carnall reason And the rather when wee see so goodly and magnificent a worke to be so aptly composed and made as the word Kâ—tertisthai englished ordained doth signifie Whereas being nothing at the first it was also at the beginning onely a rude heape vtterly voide of all the present furniture and beautie according to the beginning of Gen chap 1. v. 2. So that then hereby we may perceiue that the office of faith is twofold as it were For it looketh both retrorsum and antrorsum that is backward and forward as one may say Backward to those things which beeing now had neuer any beeing before vntill God by his almightie power gaue a beeing vnto them And forward to such things as though they are not yet be neuertheles by vertue of the word and promise of God as surely expected as if they were already performed namely that these heauens and this earth being through our sinnes made subiect to vanitie and shall certainely be dissolued shall bee renewed yea in â—ffect made new againe and that in a more glorious and excellent manner and the same also as certainly as they were at the first made and disposed in such manner as we see them now to be It looketh also forward to the expectation of the resurrection of our bodies after this life at the last day and after the glorifying of them then c. as certainely as wee knowe that wee are nowe mortall creatures and haue the feeling of our present miseries c. So that faith being of a spirituall nature a very diuine gift of God to man it resteth it selfe and as it were hideth it selfe onely in the eternall and almightie God Who as he was before the beginning of all creatures so shall he and so will hee continue for euer the same and giue all true beleeuers a most happie and euerlasting estate and condition after that this world and all thinges touching their present vaine and transitorie estate shall come to an end But thus we are as it were vpon the winges of faith caried very farre Let vs returne to the doctrine of creation hauing alreadie seene that howsoeuer the world now made is a matter of sence and not of faith yet in respect of the creation and making of it it is a singular point of beliefe Question FIrst therefore what ground haue you that God the Father hath by his almightie power created the heauens and the earth and all creatures that haue any beeing at all in the same Answere It is euery where testified in the holy Scriptures but first of all and most fully and plainely in the two first chapters of Genesis which is the first booke of the Prophet Moses Explication and proofe It is so indeede For as touching the often witnessing of Gods creation of all things we may remembeâ— that diuers testimonies of the holy Scriptures haue beene mentioned alreadie And wee may euerie where finde more As namely Isai 40.26 The Lord hath created all things hee bringeth out their Armies by number and calleth them all by names By the greatnes of his power and mighty strength nothing falleth And verse 28. The euerlasting God the Lord hath created the ends of the earth Hee neither fainteth nor is wearie there is no searching of his vnderstanding And againe chap 42.5 He hath created the heauens and spreâ—d them abroade hee hath stretched forth the earth and the buds thereof hee giueth breath to the people vpon it and spirit to them that dwell therein And yet againe chap. 45.11.12 Thus saith the Lord the hâ—ly one of Israel and his maker c. I whose hands haue spread out the heauens I haue euen commanded all their Armies And Psalme 89.11.12 The heauens are thine and the earth also is thine thou hast laide the foundation of the worlde and all that therein is Thou hast created the North and the South c. And Psal 148.5 Hee commanded and they were created Likewise Psalm 33.6 though expressed by another Hebrue word then is vsed in the former places By the word of the Lord were the heauens made and all the hoste of them by the breath of his mouth And Psalme 121.2 and 124.8 And Psalme 136.5.6.7.8.9 Which by his wisedome made the heauens for his mercie endureth for euer Which stretched out the earth vpon the waters c. And Psalme 146.6 Which made heauen and earth the Sea and all that in them is Reade also Exodus 20. in the fourth Commandement And Isa 44.24 I am thy Lord that made all thinges who spread out the heauens alone and stretched out the earth by my selfe Likewise Ier. 10.12 Hee hath made the earth by his power and established the world by his wisedome and hath stretched out the heauens by his discretion And chap. 32 verse 1â— Ah Lord GOD saith the holy Prophet in his prayer to GOD Behold thou hast made the heauen and the earth by thy great power and by thy stretched out arme and there is nothing hard vnto thee c. Reade also Acts 4 24. in the prayer of the holy Apostles O Lord say they with one accord thou art the God which hast made the heauen and the earth the Sea and all things that are in them c. And chap. 17 24. The Apostle Paul describing the true God to the ignorant and Idolatrous Athenians Whom yee ignorantly worship saith he him shâ—w I vnto your God that made the world and all things that are therein seeing that he is Lord of heauen and of earth he dwelleth not in Temples made with handes c. And if we wold read yet a more large discourse concerning the works of Gods most mightie and wise creation more immediately as it were from the Lords owne mouth wee may haue our recourse to the 38. and 39. chap of the booke
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
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
bene in so much as it was couered with most thick darknes in the former part of the first day and yet still remained rude and couered with the deep waters vntill this third day Wherfore as the creation of the visible heauens are noted by the spreading of them out so this clearing and drying of the earth is reckoned for the creating and making of it for the vse of habitation to man to all other earthly creatures though as touching the substance of it it was made and created of nothing before Read Psal 136.6 The Lord hath stretched out the earth vpon the waters or rather as we should read it aboue the waters for his mercie indureth for euer So before in the 24. Psalm verse 2. Gnal bamaijm Hee hath founded it aboue the Seas and established it aboue the floodes For naturally And â—o likewise Pâ—al 57 verse 5. is the same preposition vâ—ed as the first creation sheweth and as hath beene alreadie alledged out of the 104. Psal They would stand aboue the mountaines But at thy rebuke saith the holy Ps they flee at the voyce of thy thunder that is when thou as it were thunderest out thy commandement they hast away And the mountaines ascend and the valleyes â—escend to the place which thou hast established for them Thou hast set them a bounde which they shall not passe they shall not returne to couer the earth And Iob 38.10.11 The Lord himselfe saith that hee hath established his commandement concerning it and hath set barres and doores And said hetherto shalt thou come and no further and here shall the bankes stay thy prowd waues Reade also Ier â— 22 Feare ye not mee saith the Lorde and will ye not be afraied at my presence who haue placed the sand for the bounds of the Sea by a perpetual decree that it cannot passe it and though the waues thereof rage yet they cannot preuaile though they roare yet can they not passe ouer it that is beyond the limit of Gods decree and appointment So that the waters which are naturallie aboue the earth they are by an ouerruling power of God made vnder the earth as Exod 20.4 The waters vnder the earth And for the streatching out as it were of the earth by this remoouing of the water read further Isai 42.5 Where the Lord God by his holie Pâ—ophet describeth himselfe to be that God who beside that he hath created the heauens and spred them abroad hath also stretched forth the earth and the buddes thereof that is all whatsoeuer springeth out of it And againe chap 44.24 The Lord that made all things who alone spred out the heauens and by himselfe likewise stretched out the earth And 2. Pet 3.5 The earth had the beeing of it from the water and in the water by the word of God Wherefore iustly is he celebrated to be the God that made not onely the heauens but also the earth and the Seas Exod 20.11 Acts 4.24 And Psal 95.3.4.5 The Lorde is a great God and a great King aboue all Gods In whose hands are the deepe places of the Earth and the heights of the Mountaines are his To whom the Sea belongeth for hee made it and his hands prepared the drie Lande c. This worke of God is worthily commended by the Lord himselfe to be good and commodious for so it is indeede a very gratious worke a fruite of his mercy which indureth for euer as was alldged before from the 5. verse of the 136. Ps It is also a very mightie work in that the waters are thus against kinde tumbled together as it were on a heape and laid vp in the storehouse of the Lord. Ps 33.7 And all this for our benefit The turning of a little part of the red Sea into drie land for a while is iustlie recorded to be a great work of God and a testimony of his fauour toward his people the children of Israell but it was not so great nor so generall nor so durable a work as this of the first creation was for the constant benefit of the Churche and of all mankinde from the beginning to the end of the world How can we therfore sufficientlie praise God for the earth and our so commodious and kindlie an habitation therein the which as it is in the 16. verse of the 115. Psalme Hee hath giuen to the sonnes of men Let vs therfore more more blesse and praise the name of the Lord who hath made the heauen and the earth the Sea and all that is in them from this time forth and for euermore Amen Consider also the greatnes of this worke wrought in one day by comparing it with the slowe abating of the waters after the drowning of the world Gen ch 8. 1. 2. 3. 4. 5. And furher touching the fruites of the earth the which our good God hath created in so infinite varietie both hearbs plants and all kinde of trees with their seuerall fruits for present vse at the very first beginning and with their seuerall seedes for future propagation and increase O how can we possiblie magnifie the goodnes and bountie of the Lord as wee ought to doe Verilie this one and manifold worke is euery way verie gratious and admirable For as touching the creation of all hearbs plants and trees with their iust stature and ripe fruites and that at one instant or at the most in the space of one dayes groweth wheras naturallie it would as wee haue experience haue required the space of many yeares although all the best helps and furtherances which God hath set in nature bee graunted for the cherishing of trees and manie daies and weekes for the cherishing vp of the least hearbe to the naturall perfection therof O how wonderfull a peece of work is this also And the rather because as yet no raine nor so much as a mist had fallen vpon the earth neither was ther any man to till it as it is expreslie noted Genes chapt 2. verses 5.6 Neither was ther any Sunne or Sun-shine to vegetate and warme them c. Neuertheles in one day and as it were at one instant was the Garden of Eden thaâ— is the most pleasant and excellent garden wherein Adam was placed so soone as hee was created from the verie beginning adorned with all trees and herbs pleasant for sight and wholsome for meat in the which also was the tree of life c as it followeth in the same chapt verses 8.9.10 c with goodly fresh-water springs riuers c. Ps 104.10 and with the siluer vaines of the earth Iob 28.1.2 c. All therfore doth wonderously preach the glorie of God Yea let vs but lay together and consider a few of the least seeds of things if euer wee haue marked them with the interchangeable varietie of them in forme in colour c but specially if we weigh in our mindes the qualities and vertues of them and of the fruites of trees c yea but in one
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
the Leuiathan that is the great Whale-fishe or Balaena so called in the Hebrew language whom thou hast made to playe therein All these wayte vpon thee Of the stately description of the Whale-fishe read to the glorifying of the name of God how God himselfe hath set it downe in the 40. chapter of the booke of Iob from the 20. verse and in the 41. chapter from the beginning to the ende of the same And as the salte water of the Sea is replenished with an vnknowne varietie as was saide the which the strangenes of some fishes nowe and then taken doth by experience confirme so is the freshe water also in euerie seuerall riuer aswell as in Lakes and Ponds c with such diuers sortes according to the diuersities of Nations and Countries that no one countrie fisher-men can knowe them all These are called creeping things by a generall name as differing from such creatures as haue feete to mooue themselues withall This first parte of Gods creation on this fifte day beeing well considered of vs ought to prouoke vs to blesse and praise our most gratious God so often as wee are partakers of these kindes of his creatures which the Sea and all other waters doe very plentifully yeelde vs for a great part of our food and nourishment And likewise it ought to stirre vs vp to praise the Lorde for that hee did not onelie at the first make them in their full perfection acccording to their kindes to declare his Almightie power but also for that hee doth continue multiplie them by their naturall propagation and increase to this day according to the bountifulnes of his goodnes and mercie The seconde parte of Gods mightie and gratious Creation on this fifte day were the Fowles of the ayre in the like manifold and exceeding great varietie of their kindes aboue all that any man can knowe or heare of from euery parte of the worlde whether wee looke to the wilde fowles or to those that be of the more tame kinde For these therefore are wee likewise and all mankinde to be aboundantly thankfull to the Lord our God as for a great part of our sustenance not onely for necessitie but also for delight And also for that sweete melodie that manie of them make vs by their continuall praâ—sing of the Lorde in their kindes Likewise when wee beholde the beautie of their goodly colours besides their daintinesse for foode c. In which respectes as wee reade in the 104. Psalme verse 12. the â—â—eet singing Psalmist praiseth the Lorde And namelie for this that according to this parte of his creation the fowles of the heauen dwell by the cleare running springes of the valleyes and sing among the branches of the trees where also they make their nests and breede c. If anie shall aske of what matter the Fishes and the Fowles were made Touching the fowles of heauen Moses himselfe telleth vs expreslie that God formed them of the earth Genes 2.19 The Lord God formed of the earth euerie fowle of the heauen The same may wee iustlie holde concerning the creation of the fishes of the Sea of all in other waters Neither doth any thing hinder why we may not conceiue in our mindes that they were made of the watrie slime or mudde of the earth as being more watrie and aierie creatures then the rest These two sorts of creatures were made together in one and the same day because they agree something in more neare proportion of nature the one liuing altogether in the water the other in a great parte vpon the water and all of them delighting greatlie to be by the water And besides the ayre and the water are in themselues of a very neare affinitie or kindred as wee may say Finallie so farre as it might best be so ordered God in his Wisedome making the most heauenlie creatures first to wit the Regions of the heauens themselues and their hostes the Sunne the Moone and the Starres he proceedeth to the making of the aierie and watrie creatures that haue life before hee make h the liuing creatures of the earth LEt this for the present suffice concerning the fifte dayes worke And let vs come to the good and gratious workes of God in the sixte day which answereth to that which wee vsuallie terme by the name of Friday The works of this sixt day the last of the creation were of two sorts The former were all earthly liuing creatures except mankinde The latter and the same also the very last of the creation were mankinde themselues Question First therfore how doth the Prophet Moses reporte the creation of the former sorte of the liuing creatures which are in some speciall respect the most naturall and as it were the domesticall and houshold creatures of the earth Answere This parte of Gods creation is contained in the 24. and 25. verses where Moses writeth thâ—â— 24 Moreouer God said Let the earth bring forth the liuing thing according to the kinde thereof cattell and creeping things And beastes of the earth according to their kindes and it was so 25 For God made the beast of the earth according to his kinde and the catell acding to his kinde and euery creeping thing of the earth according to his kinde and God saw that it was good Explication and proofe In this first parte of the last dayes creation there are three sortes of Gods works rehearsed vnto vs. The first is of those liuing creatures which are called Cattell in the Hebrewe language Behemah a worde which is applied to note those kindes of brute beastes which are commonlie the more tractable and tame among other Of the which it is said in the 4. Commandement Thou and thy cattell shall rest And in the holie Prouerb A righteous man regardeth the life of his beast chapt 12.10 The which word in a little differing forme is by a certaine excellencie of speache vsed to signifie the Elephant or some other creature of speciall bignesse and stature among earthly creatures such as the Whale is among the watrie ones as wee reade Iob chapt 40. verse 10. behold nowe Bebemoth saith the Lorde to Iob whom I made with thee which eateth grasse as an Oxe Beholde now his strength is in his loynes c. Where followeth likewise a statelie discription of him as afterwardes another of the Whale-fishe c. But not onely the greater were created as on this day but the lesser also yea euen the least of all from the Elephant to the Ante as a man may say The second sort of the liuing creatures created in this first part of the creation of the sixt day were all creeping things that is such as vpon the land do mooue without the naturall help of feete gliding as it were vpon the ground with their bodies lying along vpon the same Of the which are those that are called more properlie by the name of Serpents in the Latine tongue by reason of their creeping and also all kindes
and Iob 5.23 So then this is to be held alwaies for a firme principle God made man righteous but they haue sought to themselues many inuentions Eccles chap 7.31 All euill is come vpon man from man himselfe Let no man therefore be so wickedly bould as to frame any the least cauill against any of the workes of Gods creation Nay on the contrarie let vs for a most iust and well beseeming conclusion take the whole blame of all euill to our selues and groane vnder the burthen of our sinnes as the true and proper cause thereof according to the last branch of the answere And thus through the goodnes of God wee haue renewed the remembrance of the holy doctrine concerning the workes of Gods most wise mightie and gracious creation The excellent perfection whereof God hath most solemnly confirmed by his sanctifying of the seuenth day wherein he ceased from any further worke of creation to the end that mankinde might worship God their Creator in the celebration of the same his diuine wisedome power and goodnes which are most perfectly manifested thereby The which holy doctrine according to the most faithfull and true historie thereof euery Christian must beleeue or else hee cannot rightly beleeue in God the Father almightie maker of heauen and earth as the Articles of our beliefe teach vs to doe And now touching the manifestation of the wisedome and power and goodnes of God in them it is euident to the faith of euery true beleeuer while according to the instruction of the holy Scriptures he pondreth in his minde both the manner and also the order which God tooke in performing the workes of his Creation And first concerning the manner if wee consider how the Lord beginning in darkenes deformitie and confusion as touching the great world and in basenes and deadnes when he created man the little world doth neuertheles perfectly and at an instant cause light to shine out of darkenes and in a short space of time turneth deformitie to beautie vacancie and voidenes to all sufficient furniture and plentie deadnes to life discomfort to comfort and basenes to glorie to that according to this beginning of the works of God the coÌ„mon prouerbe might well take beginning in that wee commonly say A hardor vncomfortable beginning maketh a good ending thus I say the manner of the creation manifesteth the wisedome power and goodnes of God The like will be euident if we shall well obserue the order which God taketh in the disposing of his workes For he createth his spirituall and inuisible creatures in heauen before the visible and bodily vpon the earth the simple elements before compounded bodies the fierie region before the aierie he cleareth the lower region of the aier before hee emptieth and cleareth the earth from the waters thereof he maketh grasse for cattel before he maketh cattell themselues the foules of the aier and fishes of the Sea before the beasts of the earth finally all other creatures before he made mankind insomuch as it pleased God to make all things for the comfort of man that so by him they might be to the glorie of his owne most holy name And yet againe he doth so breake that which we would thinke should haue beene the best order that he doth in most excellent wisedome take all glorie from the creatures themselues and maketh it so much the more cleare and plaine as it is meete that all the praise both of wisedome and power and goodnes doth belong onely to him For therefore it is that God made light before he made the Sunne Caused trees to bring forth ripe fruite before any shower or dewe had fallen vpon the earth And also made all earthly creatures and gouerned them in perfect order before he appointed man to be the ruler and orderer of them Who therefore among all men yea how could all mankinde though they were as dutifully affected to God as might be how I say could they for al that sufficiently praise his most glorious name for his so great wise mightie gracious and glorious workes Yea if it were but for our owne creation alone for our outward senses and the excellent gift of speech c. and for our inward vnderstanding and memorie c. Let euery one of vs therefore conclude with the holy Prophet Thou ô Lord possessest my reines that is I am by good right altogether and entirely thine thou diddest couer mee in my mothers wombe I will praise thee for I am drawne into admiration by considering thy reuerend workes yea I will praise thy wonderfull workes as much as my soule can attaine vnto My bones or strength it is not hidden from thee from the time that I was made in a secret place and skilfully fashioned as in the lower parts of the earth Thine eyes did see me when I was without forme for in thy booke were all things written euen from the time that they were first fashioned yea while as yet there was none of them at all O how deare therefore or precious are thy thoughts to mee ô mightie God! ô how great are the Summes of them I would count them but they are more then the sand I will awake that is I will stand diligently vpon my watch that I may still abide with thee Psal 139.13.14.15.16.17.18 Trem Iunio Interp. But of the duties whereby we stand bound vnto God for his mercie toward vs in our creation more afterward HEtherto our purpose hath beene to gather together and interprete the holy doctrine of Creation according to the historical narration and report of it from the holy Scriptures of God the onely faithfull and incorrupt witnesses thereof The which also as you know hath beene set down to your hand in a fewe verses to the ende it might happily bee thereby made so much the more familiar and if it might be also the more easie to be remembred of you It shall not be amisse therefore as I thinke here to make rehearsall of them Question Which are those verses Answere They are these which followe Gen. ch 1. The world sixe daies in making was As Moses truly saith God would not onely shewe his power Verses But likewise helpe our faith 1. In first of sixe both heauen and earth A Substance they receiu'de 2. Though formeles and vnfurnished Th' earth with waters couer'd And darknes was vpon the deepe As high as heauen did reach The holy Ghost these depths vphold 3. The Father by his speech Not sound of voice but mightie power With wisedome euen his Sonne Commanded light so light brake forth And whole * Either because the world began at the equinâ—ctiall or to speake according to the vse of the Iewes who alwaies accounted twelue howers for the day according to that of our Sauiour Christ Iohn ch 11.9 Are there not twelue howers in the day twelue howers shone 4. Yet darknes was not quite cut off But sundred from the light It tooke his turne the light gaue place
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
of all the workes of Gods creation against all such as speake euil of any one of them to any the least reproch and â—â—shonour of his most holy and reuerend name Finally Faith concerning the workes of Creation and the comfort of them teacheth all true beleeuers to humble themselues vnfainedly before God the most gratious and almightie Creator of them ExplicatioÌ„ and proofe Here againe let vs call to mind that of duties belonging to God in respect of his works of Creation Some pertaine to iudgement other to affection some to speach and some to the actions of life Now that it is our dutie first of all to esteeme of all the workes of Gods creation very reuerendly yea euen of those that bee the least and basest of them in comparison of other it standeth with verie good reason in so much as the same God who made thee one hee made the other also Hee that created the greatest created also the least the basest as well as the most noble the most deformed as wee account deformitie as well as the most comely and beautifull as wee esteeme of beautie they haue all one and the same Author and Maker And therefore well may wee reason for the honour of the workes of Gods creation as the Apostle Iames doth for the authoritie of euerie commandement of the lawe because one God and Law-giuer gaue them all Chap 2.11 Reade Psalme 104.24 and 1.39.14.15.16.17.18 Read also Prou. 6. ver 6.7 c. and chap. 30.24 c. Yea and the Lord hath of purpose put a difference betwixt creature and creature that the excellencie and beautie of the one might the rather appeare by comparing it with the other the lesser with the greater the weaker with the stronger the slower with the swifter the lighter with the heauier the colder with the hoter c. And all this the Lord would haue so for a more perfect declaration of his manifold diuine wisedome according to that Psalme 104.24 O Lord how manifold are thy workes In wisedome hast thou made them all the earth is full of thy riches c. Reade also Romanes 1.19.20 c. Acts. 17.24 c. For euen to this end God made the world and all thinges therein that by the creation thereof his eternall power and Godhead being considered in his workes might be made manifest to all men that they might seeke him yea and sensibly finde him c. And thus also it is plaine that it is our dutie to glorifie and praise God in all his workes according to that notable admonition which wee reade Iob chap. 36.24.25.26 Remember that thou magnifie his worke which men behold All men see it and men behold it a farre off Behold God is excellent c. And according to the generall exhortation of the 148. Psalme where all creatures are stirred vp to praise God euen in this respect that they are his creatures Reade also Reuelation chap. 14.7 the exhortation of the holy Angell there And the rather are wee thus to glorifie God in his creatures because they being the workes of his hands doe make the difference betwixt him and all false Gods Ier. 10.16 and Acts 17.23.24 c. Wherefore according to the third branch of the answere it is further manifest that as we must for our owne parts esteeme reuerendly of all the works of God and accordingly glorifie his name therein yea in such manner that euen those that are pudenda and a cause of shamefulnes and blushing to vs by reason of our sinnes ought to be accounted honourable as they proceede from the most wise and iust God so must we haue care to cause others as much as lieth in vs to doe the like For who looking vpon the Frogge or Caterpiller or little Flie or poore disdained Lowse but so soone as he remembreth that God did euen by these his creatures confound one of the proudest and cruellest Kings and people of the world euen the Egiptians Who I say considering this can but praise God in this respect that God should by such base and contemptible creatures worke so glorious a worke According to that Psalme 78.45.46 c. 105.29.30.34.35 And as wee must of dutie speake honourably of God for them so may wee not indure to heare any thing spoken to the contrarie dishonour of his most blessed name Well haue the Ministers of Gods word as wee reade in ancient record zealously reprooued and condemned those blasphemous heretikes who haue ascribed any part of the worke of Gods creation to the Diuell such as the hereticks called Paternians Eâ—â—omians and Ethicoprucopta are reported to haue beene who feared not to affirme that the inferiour parts of the bodies of â—â—en and women are the worke of the Diuell Likewise well haue they reproued and condemned the Heretikes called Seuâ—riani who condemned wine as not being a creature of God And with them well also haue they condemned the Marcionites who accounted this whole world to be a worke vnworthie to be ascribed vnto God The like reproofe and zealous condemnation is to be continued and maintained of all faithfull Ministers of the holie word of God and of all faithfull Christians against the same and all other the like blasphemous maligners and railers against any of the workes of our God God himselfe no doubt will take our parts heerein and iustifie himselfe against all their blasphemous derogations Theater of Gods iudgements chap. 31 Concerning Blasphemers M. Perkins Expâ—â— Syâ— speaking of Gods Omnipotency Mornaeus cap 11. de Verit Religionis Act Mâ—â—u in his collection of Gods seuere iudgements against Blasphemers a little before the end of the Booke whatsoeuer they may bee And verie worthily also haue other the good seruants of God to the same ende recorded the iust iudgements of God against such lewde and wicked persons from time to time Against some for reproching his thunder and against other for other their diuellish and licentious calumniations and contempts And namely right worthily is it recorded against a King of Spaine Alphonsus the ninth that hee bare his punishment from the iust hand of God because hee presumed to say that if hee had bene at the creation hee could haue disposed of the worlde in a better manner then now it is Reade the notable admonition of M. Foxe to beware of blaspheming of Gods wisedome or workes any way from an example of a fearfull iudgement of God vpon a Girle about 12. yeeres olde The graue Father vpon a speciall occasion maketh a verie notable and large admonition worthie to be diligently read attended and obeyed of all that shall reade the same The which for their sakes who haue not that booke yea and to the ende that such as haue the booke may yet haue so necessary and worthie an admonition more neere hand and in their present view I will not thinke it tedious to copie out at large both it and the occasion of it as the godlie Father himselfe hath set it downe The
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
enterprises when they haue made some entrance into the execution of them but also otherwhile hee doth euen frustrate and defeate them so that they cannot finde the opportunitie or any meanes to their liking and desire once to set them on foote as we read Iob 5.12.13 1. Corinth 3.19.20 Luke chapt 1.51 Wherof also we haue a notable example in the ouerthrow of Ahitophels counsell 2. Sam 17.14 And in the ouerthrowe of Hamans intended crueltie as we read in the booke of Ester Finallie God doth often times alter and change the purposes and resolutions of the wicked by altering and changing their owne affections As the memorable example of Esau plainely sheweth in that albeeit he came against his brother Iaakob with an hostile mind yet before he came at him his heart was so changed that he dealeth kindely and brotherlie aboue all that might be expected from such a prophane ruffian as hee was Genes chap 33. And before this in the 31. chapt of the same booke of holie Scripture wee reade of some thing a like change in the heart and purpose of Laban in his wrathfull pursuit after the same good seruant of God And after this Exod chapt 12.35 c. wee read that at the departure of the Israelites out of Egipt God gaue them such fauour in the eyes of their most hatefull aduersaries that they gaue them their iewels of Gold and iewels of siluer and raiment Thus then whereas the preparations of the heart are in man we may see according to the holie Prouerb the answere of the tongue is of the Lorde Prou 16.1 And againe in the 9. verse of the same chapter The heart of man purposeth his way but the Lord doth direct his steppes And verse 7. When the waies of a man please the Lord hee will make euen his enemies at peace with him And chapt 21 1. Euen the Kings heart is in the hand of the Lorde as the riuers of waters hee turneth it whether so euer it pleaseth him According to that wee read Psal 106.46 God gaue his people fauour in the sight of all them that led them captiues And Ier 10.23 O Lord saith the Prophet I know that the way of man is not in him selfe neither is it in man to walke and to direct his steppes Such doubtles is the effectuall prouidence and gouernment of God ouer the most wicked and vngodlie their thoughts purposes and actions hee himselfe abiding perfectlie righteous without any the least participating with them in their sinne no more then the Sunne is defiled by the carrion or is the proper cause of the stinche and putrefaction of it by casting the pure beames therof vpon it For this the carion hath properly of it selfe c. BVt leauing the wicked let vs nowe come to the most choise and Fatherlie Prouidence of God in the gouernment of his owne deare children The which part as one may say of his diuine Prouidence is of all other most gratious and admirable speciallie concerning their soules which are most deare and precious before him Question Yet before wee come to this pointe what proofe of holie Scripture haue you concerning the persons and outward estate of euerie one of Gods children more priuatelie and particularlie that God doth in speciall and tender manner watch ouer them and rule and gouerne them Answere In the 34 Psalme verses 18.19 Many yea the same also great are the troubles of the righteous man saith the holie Psalmist but the Lorde deliuereth him out of them all Hee keepeth all his bones not one of them is broken And in this holie confidence he saith further Thou art my God My times are in thy hand c. Psalm 31.14.15 And Psal 71. verses 5.6 Thou art my hope ô Lord God euen my trust from my youth Vpon thee haue I bene stayed from the wombe thou art hee that tooke me out of my mothers bowels c. And Psalme 116.15 Precious in the sight of the Lord is the death of his Saints Finallie Psalm 16.9 My flesh also doth rest in hope Explication and proofe Here we may see plainelie that the prouidence of God is verie gratious toward the outward estate and persones of his children in so much as hee will prosecute them with his fauour euen to the death to the graue and afterward vntill hee shall raise them out of the dust againe And concerning his tender care ouer vs in this life read more Psalme 3. Hee will preserue his seruants against thousands that rise vp against them And Psalme 91. Hee doth defend them from manie contagious diseases euen from the noisome plague and pestilence Or if hee doe afflict them this waye for their triall he doth neuertheles tender them with a fatherlie pittie and compassion wherein hee neuer faileth such as put their trust in him As Heb 12.5 c. And as the example of king Hezekiah Isai chapter 38. whom the Lorde God did most gratiouslie cure of his grieuous disease confirmeth the same And yet further touching the speciall care of God ouer the outward estate of his children let vs consider of the reason which our Sauiour Christ vseth Math 6.26 God your heauenlie Father prouideth for the fowles of heauen Are not yee much better then they To witte better in Gods gracious account and estimation for Christes sake howsoeuer in our selues wee are most vnworthie by reason of our sinnes Whervnto accordeth that which we read chap 10.31 where our Sauiour Christ saith thus Feare ye not yee are of more value then many sparrowes Yea and all the haires of your head are numbred This also God hath of olde most famouslie testified by his feeding of the Israelites with Manna from heauen and by giuing them water out of the rock by the space of fourtie yeares together And likewise by many other gracious effectes of his fatherlie prouidence in feeding manie in the times of dearth and famine as the Prophet Elijah and the widdowe of Zarephath c. Read also Psalme 34.10 Isai 65.13 and Psal 113.7.8.9 And Gen 24.1 It was the Lord who blessed Abraham with all outward blessings It is euident therfore that the Lord our God hath a speciall care and Fatherly prouidence euen ouer the bodies and outward estate of his faithfull seruants and deare children NOw what ground and proofe haue you concerning his like gratious prouidence and gouernment Question ouer their soules the which as was saide is allwayes most gracious and admirable Answere All the care which the Lord hath ouer the bodies and outward estate of euery faithfull seruant and dutifull childe of his it proceedeth altogether of that loue which he chieflie beareth toward their soules In the which respect in the place to the Hebr lately alledged God intituleth himselfe to be in a speciall manner the Father of their soules and spirits Explicatiō proofe It is so indeed For in all afflictions of the body as well as by all outward comfortes of this life God hath a most
of God as hee himselfe expresslie professeth and as the Church dutifullie acknowledgeth Psalme 44.3 Neuertheles let vs see some proofes out of the new Testament Question What haue you to alledge from thence Answere In the first chapter of the epistle to the Ephesians verse 3. c. thus we reade Blessed be God euen the Father of our Lord Iesus Christ who hath blessed vs with all spirituall blessing in heauenly things in Christ. As hee hath chosen vs in him before the foundation of the world that wee should be holie and without blame before him in loue Who hath predestinated vs to bee adopted through Iesus Christ vnto himselfe according to the good pleasure of his will To the praise of the glorie of his grace wherwith he hath made vs accepted in his Beloued c. Explicatiō proofe This one place dulie considered maketh all fullie open and plaine concerning the chiefe and most high cause of all together with the effects and fruits thereof For the which the Apostle teacheth vs by his example and practise to be most thankfull to God and to giue him the highest glorie and praise that may bee For this doth equally appertaine to all beleeuers whether Iewe or Gentile that they are elected of God c. Gal 3.28 Coloss 3.11 This one place therefore might suffice alone to this purpose Neuerthelesse it shall not be amisse to adde some other testimonie to this out of the Ephesians to the ende this so principall a point may be made more familiar vnto vs. To this end therefore read Rom 8.29.30 Those whom he knewe before hee also predestinated to be made like to the image of his Sonne that hee might be the first borne among many brethren Moreouer whom he predestinated them also he called c. And 1. Corinth 1.27.28 God hath chosen the foolish things of the world to confound the wise and God hath chosen the weake things of the worlde to confounde the mightie things c. And Tit 3. verse 4. c. Wee our selues also were in times past vnwise disobedient deceiued c. But when the bountifulnesse and loue of GOD our Sauiour toward man appeared Not by the workes of righteousnesse which wee had done but according to his mercie hee saued vs. c. There are manie other such like places but these shall for the present suffice From the which wee may easilie conceiue The Promise that as the mysterie it selfe is very great and admirable so also is that prouidence gouernment whereby it is ordered and disposed most admirable and glorious as the Sunne when it is at the highest and shineth in the full strength and brightnesse thereof Hetherto therefore concerning the groundes of the whole prouidence and all-seeing gouernment of the Lord God ouer all his workes both visible and inuisible smaller and greater and greatest of all euen so farre forth as the Creation of the same our most wise and Allmightie God hath extended it selfe NOwe henceforth let vs in the next place inquire of the Promises concerning the gratious and Fatherlie prouidence of God and that in the same order as neare as wee can wherein wee haue searched out the groundes or proofes and meaning of this Article Neuerthelesse in so much as all other promises concerning the Fatherlie prouidence of God toward vs and all true beleeuers resteth vpon that first promise which it pleased God our heauenly Father to make our first and most ancient parents or progenitors touching both their and our owne recouerie out of their most wofull fall let vs beginne with that first of all Question What promise haue wee therefore concerning the most gratious and Fatherlie prouidence of God our heauenlie Father in this behalfe Answere In the third chapter of Genesis verse 15. This most gratious promise of God is contained It is a parte of that speech wherein the Lorde our God denounced his heauie curse against the Serpent which was the instrument of the Diuel wherewith he deceiued Eue or rather against the Diuel himselfe who was the autor of the euil I will also saith the Lorde put enmitie betweene thee and the woman and betweene thy seed and her seede It shall breake thine head thou shalt bruise the heele of it Explicatiō and proofe This beeing the first promise of God after the fall it is also the most gratious promise that euer hee made and in deede the verie grounde of euerie promise whatsoeuer hee hath at any time for euer after vttered to mankinde The meaning of it is this that God of his most Fatherlie goodnesse and mercie will not suffer any one of his elect children seruilelie to abide vnder the slauerie and tyrannie of the Diuel but that in and by his Sonne our Lord Iesus Christ hee will giue them power and grace not onely to resist but also finallie to vanquish and ouercome him howsoeuer in the meane while hee shall trouble and annoye them This is liuelie expressed by an vnequall comparison betwixt the heade of the Serpent and the heele of the seede of the woman the crushing of the one and the bruising or byting of the other For notwithstanding one and the same Hebrewe verbe is referred both to the head and to the heele yet according as it admitteth a diuerse signification so is it iustlie to be translated for the best commoditie of the sence Wherefore the Serpents annoiance may fitlie be called a bruising or rather a byting or stinging though not deadlie following vppon the Serpents hyssing as the Hebrew word Shuph referred to the Serpent properly signifieth And likewise the victorie of the womans seede may well be expressed by our English worde crushing or beating to pieces or as one would say stamping to pummisse to the vtter confusion of the Diuell according as the same word is vsed Iob chapter 9.17 Hee destroyeth me with a tempest Moreouer as the crushing of the head is more grieuous then the bruising of the heele so is the speache apt to expresse that the Diuell shall goe by the worse in this conflicte And so doth the Apostle interprete the same word as it is referred to the seed of the woman Rom 16.20 The God of peace shall tread downe Satan vnder youre feete shortlie Suntripsei For Suntribo signifying to breake shukke or crushe a thing to pieces being applied to the feete noteth that breaking or crushing which is by stamping vppon a thing And so we may see that the Apostles Greeke wordes are a most fit interpretation of the Hebrew word Shuph which the Prophet Moses vseth in the 3. chapter of Genesis to expresse the victorie of the seede of the woman against the Serpent and his seede It is like in signification to the word Ramas Psal 91.13 Thou shalt walke vpon the Lion and Aspe the young Lion and the Dragon shalt thou tread vnder feete But this victory is not obteined by our owne valour and strength but only in and by the diuine power and grace
was in perplexitie c. yet doe I remember the time past I meditate in all thy workes yea I doe meditate in the workes of thy handes And agaâ—ne Psalm 119.27 Make mee to vnderstand the way of thy preceptes and I will mediate in thy wonderous workes And in this comfort iustly may wee reason for the certaintie of all the promises of God yet to be performed and therein to comfort our selues according to that 1. Thes 4.18 Comfort ye one and other with these wordes And according to that of the same Apostle 2. Cor 1.10 God hath deliuered vs from a great death and he doth deliuer vs in whom we trust that yet hereafter he will deliuer vs. Secondly the comfort of Gods fatherly prouidence in his vsuall and ordinarie course cannot but be the more comfortable if we consider that it is nothing inferiour but many degrees more bounteous and of longer continuance by great oddes then haue beene the particular extraordinarie actions and workes thereof though for the present neuer so wonderfull and strange as wee may perceiue by comparing the one with the other in their seuerall kindes As for examples sake It must needes be acknowledged that God hath vsed his holy Angels in most worthy and waightie seruices and that at sundrie times according as he hath recorded them and made the memoriall of them famous in his Church both for the bodily preseruation and safetie of his seruants and also for their spirituall instruction and comfort For their bodily saftie and preseruation as we read Gen 19.15 concerning the deliuerance of Lot from the destruction of Sodom And chap 32.1.2 of Iaakob from the rage of his brother Esau Of Elisha from the Host of the Aramites 2. King 6.16.17 Of Hezekiah and his people from that fierce siege of the King of Ashur chap 19.35 in the same booke Likewise Dan chap 3.28 God deliuered the three men of Israel from burning in the hote fierie fornace by the ministerie of an Angell And chap 6.22 Daniel himselfe was by an Angell of God deliuered from the mouthes of the hungry and rauenous lions An Angell also was the holy instrumeÌ„t which God of his goodnes vsed to make the poole of Bethesda healthfull to the diseased euen to any one whosoeuer should from time to time after the stirring of the water by the Angell be first put into it Iohn chap 5 2.3.4 And Act 5.19 The Angell of the Lord deliuered the Apostles out of prison And chap 12.7 An Angell deliuered Peter And chap 27.23 An Angell of God comforted Paul against the feare and danger of ship-wracke And as the Lord hath thus vsed his holy Angels for their bodily deliuerance and preseruation so hath he vsed them in extraordinarie seruices to the spirituall instruction and comfort of his people As Gal 3.19 The Lawe was ordained by Angels in the hand of a Mediator And Dan ch 9.21 c. Daniel was informed concerning the seuentie weekes of yeares that is what should be the space of time from the returne of the people of Israel out of their captiuitie til the time of the deliuerance and redemption of the whole Church of God both of Iewe and Gentile by the death of our Lord Iesus Christ He was also instructed by the same Angell in many other things chap 10 c. Likewise an Angell euen the same Angell Gabriel as it seemeth certified Zacharias of the conception and birth of Iohn Bâ—ptist the forerunner of our Sauiour Christ And the virgine Marie of Christs conceptioÌ„ birth And Ioseph of the crueltie of Herod against him from his birth c. Thus the ministerie of the holy Angels in extraordinarie course was from God exceeding gracious to his Church But their ordinarie and continuall seruice to our Sauiour Christ and his Church is yet greater then in these fewe particulars if it be apprehended by faith and duly weighed and considered according to the testimonies thereof Psal 34.7 Mat 18 10. Iohn 1.51 and Heb 1.6.14 though their seruice is not externally so apparant but in a more secret and inuisible course It may not be denied but God wrought a great and gracious worke by the windes when remembring Noah that was in the Arke hee cleared the earth from the waters Gen 8.1 But is not his prouidence as great and as gracious in his continuall bringing forth of the windes out of his treasures for the daily clearing of the aier lest it should grow contagious c. Psal 133 7. God wrought a wonderous worke as it must be confessed when hee fed the people of Israel fortie yeares together with manna from heauen Deut 8 3 4 and chap 29.5.6 and Iosh 5 12. But is the prouidence of God lesse worthy to be celebrated of vs for feeding all the world with bread out of the earth more then fortie hundreth yeares yea by the space of sixe and fiftie hundreds of yeares according to that Psal 104.14.15 It was indeed a rare miracle of God that the rauens at his appointment fed Elijah the Prophet 1. King 17.4 but the worke of Gods perpetuall prouidence is greater in that he ordereth the continuall flying and the life death of euerie foule euen to the falling of a little sparrowe Moreouer we cannot but acknowledge that it was a notable worke of God in that he caused the gourd or whatsoeuer plant it was to growe vp to his full stature in one night to shadow the Prophet Ionah from the heate of the Sun But why should wee not wonder more at the constant worke of the same our God in the continuall grouth of all plants and trees and grasse ouer the face of the whole earth For it is the most prouident and admirable hand of God which worketh all this Psal 104.14.15 c. as we haue seene before And that we may see it yet further to be so let vs consider it in some other matters The same God who once tooke the kingdome of Israel from Saul gaue it to Dauid 1. Sam 14.28 he doth from time to time order and dispose of all the kingdomes in the world According to that Psal 75.6.7 Dan 4.22 The most high beareth rule ouer the kingdome of men and giueth it to whomsoeuer hee will The deliuerance of Iob out of his affliction was exceeding gracious according to the greatnes of his affliction and accordingly doth the Apostle Iames make him an example for the common comfort of the faithfull insomuch as it is an vsuall thing with the Lord to take pittie vpon his seruants in their greatest aduersities and to deliuer them out of them in his due time Ps 107. Likewise as God deliuered Dauid out of all his aduersitie so he is neare to saue euery one that is afflicted in Spirit Psal 34.17.18 God that destroied the counsell of Ahitophel 2. Sam 17. v. 14.23 hee doth vsually breake the counsell of the heathen and bring to nought the deuises of the people Ps 33.10 And v. 11. The counsell of the
Lord shal stand for euer and the thoughts of his heart throughout all ages As Balaam saide that he could not speake but as the Lord would haue him Numb 24.13 so it is generally affirmed that the answere of the tonge is of the Lord Prou chap 16.1 The ordinarie cures which the Lord worketh concerning all sorts of diseases they are in effect the same and in number infinitely more then his miraculous cures haue beene All proceed from one and the same mercie of God toward his people whether he worke by meanes or without meanes in some processe and tract of time or more speedily in a moment Psalm 103. verses 3 4. As God directed the lot to find out Achan Ionathan Ionah Matthias so by the same prouidence of God the whole disposition of euery lot is of the Lord though to our thinking it is cast into the lap as it were by hap hazard Prou 16.33 Finally as our Sauiour Christ could not be apprehended and put to death vntill the time came appointed of the Lord so the times of all the faithfull seruants of God are in his handes to dispose of them as it pleaseth him al the contrary indeuours of the wicked notwithstanding As 2. Chron 16 9. The eyes of the Lord behold all the earth to shewe himselfe strong with them that are of perfect heart toward him Great therefore is the comfort of faith in Gods fatherly prouidence to euery one that truely beleeueth in him according to this second consideration And the rather will this consideration be comfortable if we obserue that God doth not at this day so tye himselfe to ordinarie courses but so often as he thinketh meete he sendeth extraordinarie succours to his distressed seruants According as it is credibly reported that God hath in these our daies strangely directed his seruants sometimes to preuent the apprehension of their persecutors sometime to escape after they haue bene apprehended though they haue beene narrowly watched According also as at the siege of Rochel it is reported that when the poorer sort wanted bread victual God did send theÌ„ in the riuer a kind of fish called Surdones euery day so long as the siege lasted in great aboundance and that they ceased the same day that the siege brake vp Act and Monum at the very end of the booke Thus much concerning the second help to farther inlarge our coÌ„fort in the fatherly prouidence of God Thirdly to the same ende serueth the experience and testimonie of other concerning the same Such as is the testimonie and experience of Ioshua concerning himselfe and the people in his time ch 21.45 There hath nothing failed saith he of all the good things which the Lord hath said to the house of Israel but all came to passe And againe ch 23.14.15 as it were vpon his death-bed Behold saith he this day doe I enter into the way of all the world and yee knowe in all your hearts and in all your soules that nothing hath failed of all the good things which the lord your God promised you but al are come to passe vnto you nothing hath failed thereof Likewise King Salomon 1. King 8.15 Blessed be the Lord God of Israel saith he who spake with his mouth vnto Dauid my Father hath with his hand fulfilled it c. And so K. Dauid before him Psa 18.4 c. The sorrowe of death compassed me c. But in my trouble I called vpoÌ„ the Lord cried vnto my God he heard my voice out of his Temple my cry did come before him into his eares c. And Ps 34.2 c. My soule shal glory in the Lord the humble shal heare it and be glad c. I sought the Lord and he heard me yea he deliuered me out of all my feare They shall therefore looke vnto him and runne to him and their faces shall not be ashamed saying This poore man cried and the Lord heard him and saued him out of all his troubles And Ps 37.25 I haue beene yong and am old yet I neuer saw the righteous forsaken nor his seed begging bread But on the contrarie touching the wicked verses 35.36 I haue seene the wicked saith he strong and spreading himselfe like a greene bay tree or as the word Hezrach arbor indigena signifieth a tree in his natiue soile Yet he passed away and loe he was gone I sought him but he could not be found But that we may returne againe to the testimonies of the Pâ—ophet concerning his owne experience read Psal 66 16 c. Come saith he and hearken all yee that feare God and I will tell you what he hath done to my soule c. And againe Ps 116.5.6 c. To the furthering of this comfort it is to singular purpose that we doe throughly acquaint ourselues with those holy histories of the Bible wherein God himselfe hath of speciall purpose most liuely manifested the most gracious vertue of his prouidence As is notably in the histories recorded concerning Iaakob Ioseph Dauid Iob and such like Whose end and issue out of their manifold and great troubles we are willed to consider to the comforting of our selues against our owne afflictions and trialls Iames. chap 5. 10. 11. Fourthly our owne experience from times past faithfully recorded in our hearts will be verie helpefull to the increase of our comfort for all times to come And therefore we are exhorted diligently to marke the Lords gracious dealing with his seruants As Psal 37. verse 37. Marke the vpright man and behold the iust for the end of that man is peace Thus euery one of vs should keepe a diligent register of all Gods mercifull dealing toward our godly friendes and acquaintance both coÌ„cerning their life their death All which ought to be so many incouragements to confirme vs to walke in the like godly course that they haue walked in and so to hope for the like good end which they haue made according to that Heb 13 7. The sewnes of such kind of obseruers of Gods prouidence is noted to their reproofe Ps 107.23 But as touching those that are diligent obseruers of it the fruite is noted to bee singular euen in the same verse insomuch as they shall vnderstand to wit to their comfort how great the kindenesse of the Lord is Contrariwise all profane neglect whether of the mercies or of the iudgements of the Lord it is subiect to the iust displeasure vengeance of God Ps 28.5 Verily if we would diligently call to minde wee should easily remember that God hath shewed vs much mercie in our life time in sauing vs from many hurtes and mischiefes sometimes from breaking a legge or an arme sometimes from drowning or burning sometimes from the losse of the eye of our body or from the losse of the spirituall eye of our vnderstanding whereby we should haue fallen into this or that herisie of soule Yea if we would carefully call things to minde we should easily remember
that God hath not seldome times preserued vs euen from the imminent danger of death it selfe The which if we would duly weigh and ponder with thankfull and dutifull hearts nothing could more confirme vs that there is a diuine prouidence If we were but once or seldome deliuered we might peraduenture imagine that it came by chance but when the experience is very often yea an vsuall thing with God to preserue vs from daily perills this doth clearely argue that God of his infinite mercie keepeth a vigilant watch ouer vs. And concerning other we may easily obserue the like to the stirring vp of our hearts to be continually thankefull to God and to gather still more and more comfort to our owne soules thereby We may easily call to minde that God preserued such a mans house most mercifully and strangly from burning by diuerting of the winde from it on a sodaine or some other way such a mans body from being crushed to peeces by a cart c. such an other that the house did not fall downe vpon his heade it falling downe presently after hee came out of it such a man from the infection of the plague though at vnwares he had eate and drunke and companied with the infected c. such an other from the hands of murthering thieues c. this maÌ„s child from scalding or burning or from being troden vnder the horse feete c. But who can reckon vp all the waies whereby God doth daily and euerie where infinitely manifest the tender effects of his fatherly prouidence Fiftly our reprouing of our owne discomfort as was answered in the fift place and on the contrary our owne incouraging of our selues from those so many good grounds as God hath giuen vs for our incouragement these will through the blessing of God reuiue cheare vp yea confirme and augment our comfort in the faith of Gods fatherly prouidence We haue herein the notable example of the Prophet Dauid 1. Sam 30.6 He comforteth himselfe in the Lord his God Likewise Ps 42. Ps 43. O my soule why art thou so disquieted within me Trust in God c. But most notably Ps 77.6.7 c. I called to remembraÌ„ce my song in the night I coÌ„muned with my own heart and my spirit searched diligently Wil the Lord abseÌ„t himself for euer doth his promise faile for euermore Hath God forgotten to be mercifull hath he shut vp his tender mercy in displeasure Selah Thus the Prophet reasoneth against his present discomfort and concludeth that it was onely from his own infirmitie and from no failing of mercy in the Lord that his soule refused comfort c. But among all other incouragements those which the Lord himselfe doth more immediately hearten vs with they ought most effectually weigh with vs to our most singular comfort and for the same cause we are most diligently to attend vnto them Such as are those which we read Deut 31 6 7 8 9. Iosh ch 1.6.7 8 9. coÌ„pared with Heb 13.5 6 where the Apostle applieth that incouragement which God gaue more particularly to Moses and Ioshua to the speciall comfort of euery faithfull Christian For euen for their sakes also the Lord hath said as the Apostle testifieth I will not leaue thee nor forsake thee c. Read also like vnto this the gracious incouragement of our Sauiour Christ Mat 6.25 c. concerning Gods fatherly prouidence in respect of outward things And for comfort in regard of spirituall blessings to be reached forth by the same gracious and prouident hand of his euen by his holy spirit read Iohn chap 16.6.7 c. The greatnes of this comfort of Gods fatherly incouragement may be some thing familiarly discerned of vs from the similitude of a louing natural father whose speech must needes be comfortable to his dutifull child when he shall bid him be carefull for nothing but to follow his booke insomuch as he is minded to bring him vp in learning and therefore promiseth him to prouide for him all things that are meete so as he shall not neede to take any care for them Neuertheles this comfort of the naturall child is infinitely inferiour to that comfort which the child of God may take from the incouragement of his heauenly Father To the which end I pray you let vs marke the infinite wisedome and sufficieÌ„cie of the prouideÌ„ce of God to be aboue all that man can possibly performe For if he denieth vs one benefit because he seeth it not meet for vs he wil make a supply some other way if not by outward helpes yet by spirituall grace if not at the very instant yet within a while after yet euen in the best season that may be if not in this place yet some other where if not by the fauour succour of this man yet by the helpe of another if not by a mans acquaintance yet by some meere stranger if not by a friend yet sometimes by a very enemie according to the holy Prouerb ch 16.7 which was alledged not long before No doubt God will make an issue for his children so farre as he shall see it to be best for them aboue that the wisest man in the world can conceiue according to that most ancient holy Prou In the mount will the Lord prouide Gen 22. v. 8. compared with v. 14. For though Abraham knew of no other sacrifice which he should offer vp but onely his sonne Isaak yet the Lord had an other sacrifice in store which should be brought to Abrahams hand instead of his sonne Whereupon the former holy Prou arose and grewe into common vse in the church of God to the coÌ„forting of such as shuld be exercised with great difficulties straits aboue that they theÌ„selues could see how they might escape We haue likewise a notable example in the deliuerance of Dauid out of the hand of King Saul as we read 1. Sâ—m 23. v. 26. 27. 28. Saul and his souldiers were on the one side of the mountaine Dauid on the other hasting himself all that he could away from him but Saul and his company had compassed Dauid round about so as it was very likely that he must needes take him How therefore should poore Dauid now escape Behold the excellent prouidence of God There came a messenger to King Saul euen at that very instant as the text reporteth saying Hast thee and come for the Philistims haue inuaded the land So by this occasion Saul was hindered from his pursuit after Dauid and went against the Philistims to performe a more necessarie and coÌ„mendable seruice Wherevpon that place tooke the name Selahammalekoth that is a place of this happie parting of the armies of Saul Dauid Yea and if we consider froÌ„ time to time the whole history of Dauid we shall see the manifold reskues of Gods prouidence laid plainely before our eies to our singular instruction coÌ„fort This gracious prouidence of God is to be vnderstood of vs as not
â—3 2 c. The same temptation troubled the Prophet Ieremie also as appeares in the beginning of the 12. of his prophesie Wherefore seeing we are so apt to receiue some euill impression this way let vs as throughly as we may fortifie our selues against euery stumbling blocke which either the diuell or our owne blinde reason and vnfaithfull heart may cast in our way And because as was mentioned euen now concerning the Prophet Dauid this will likely be obiected for one of the first doubts how it should come to passe that if God doe rule and gouerne all things with a fatherly prouidence for the benefit and comfort of his children thaâ— the riches pleasures and honours of the world should be so plentifully bestowed vpon the wicked vngodly as we see them to be euen vpon such as doe nothing at all regard eyther to know beleeue loue of obey God as their Father but contrariwise doe contâ—nuâ—lly rebell against him in treading vnder their feeâ—e all his holy lawes and commandâ—ments Question What may we answer to this obiection in the iust defence of the fatherly prouidence â—f â—he Lord our God Answere God doth this to declare his vnmeasurable and incomprehensible goodnes and bounty in the sight of all the world in that the extreame wickednes of the wicked can not restraine him from doing good vnto them euen because theâ— are his creatures though neuer so much degenerated from him and the obedience of his holy will Explication and proofe For the proofe of this reade Matth. 5.45 He maketh his sunne to arise on the euill and the good and sendeth raine on the iust and the vniust Likewise Act. 14.15 16 17. God is he who made heauen and earth and the Sea and all things that in them are Who in time past suffered all the Gentiles to walke in their owne waies Neuertheles he left not himselfe without witnes in that he did good and gaue vs raine from heauen and fruitfull seasons filling our hearts with foode and gladnes And againe chap. 17.27 28 Reade also Psa 17.14 He filleth the bellies euen of the men of the world that is of those whom we by a fit name call worldlings with his hid treasure whose children also haue enough they leaue the rest of their substaâ—â—e for their childreÌ„ But therein it is meete that we doe consider that the Lord â—â—aleth not thus with the wicked because they are wicked and to maintaine them in their sin but onely because they are his creatures and therefore thus farre respecteth them for his own crâ—ations sâ—ke To the which purpose well sâ—iâ—h a very godly leâ—rned man * Dâ—us fine exceptione creaturas oâ—nes amore proâ—e qâ—aâ—tur Sed noâ— nâ—â—fiâ—os â—aoâ— qâ—â—â— Sâ—â—â—â—◠〈◊〉 o 〈◊〉 〈◊〉 t paâ—â—â—â—â— amore â—â—â—pâ—â—cutuâ— Caâ— Hâ—â—â— Maâ—c 1â— 21 God sheweth forth his loue to all his creaâ—ures none excepted yet so as he imbraceth none with a fatherly affection but those his children whom he hath regenerated by his Spirit of adoption And furthermore as touching those of the wicked who harden their hearts in their despising of the bountifulnesse of Gods mercies it cannot otherwise be but he must in his iustice call them to an account so as they must one day smart for all Read Psal 4â— and Prou. 10. â— Luk. chap 12.16 20 21. and ch 16.25 And Rom. 2.1 c. 4. Thus as it is Psal 69.22 Their table becommeth at the last a snare to them and their prosperity is their ruine when once the measure of their wickednes is full As Leuit. 10.24 c. and Ezek. chap. 16.49.50 Well let this be so Yet there is a further doubt concerning Gods fatherlie prouidence in so much as he doth not alwaies bestow these outward blessings vpon his owne children as well as vpon the wicked albeit they doe truly beleeue in him Question and from their very hearts vnfeinedly loue obey him as their most reuerend and deare Father What is to be answered to this Answere God giueth hereby plainâ—ly to vnderstand that he hath more excellent both riches and pleasures and honour in store for them in his heauenly kingdome of glorie yea euen in that he doth now presently in his kingdome of grace as we calâ—â— giue vs his holy and heaueÌ„ly knowledge faith feare loue with many other most pretiouâ— sweeâ— spiritual graceâ— therwith the most coÌ„fortable hope of euerlasting â—â—fe glory it self it is a portion mâ—st worthy to be preferred before al the vain riches pleasures and honours of this transitory world ExplicatioÌ„ proofe So in deed we read Ps 4.6 7. Many say who will shew vs any good Lord life thou vp the light of thy countenance vpon vs. Sâ— shalt thou giue me more ioy of heart then they haue when their wheatâ— and their wâ—â—e doe abounâ— And Ps 17 1◠〈◊〉 shall â—ehold thy face in righteousnes and when I awake I shall be satisfied with thine image That is when at the resurrection I shall see and know thee as thou art in the fuâ— and perfect riches of thy eternall goodnes and mercy Read also Ps 31.19 O how great is thy goodnes which thou hast laid vp for them â—hat feare thee I yea done to them that trust in thee euen before the sonnes of men Thou doest hide them priuily in thy presence from the pride of men c. Likewise Ps â—4 8 9 10 Moreouer â—s 19.7 c. The law of the Lord is perfit conuerting the soule c. More to bee desired then gold yea then fine go d sweeter also then honie yea then the hony fresh out of the hony combe And Pâ— 119 verses 14 57 72 93 103 111 12â— 162 165. Likewise Pro. 3.13 c. Blessed is the man that findeth wisedome and the man that gotteth vnderstanding For the marchandise thereof is better then the marchandise of siluer and the gaine thereof is better then gold It is more precious then pearles and all things that thou canst desire are not to be compared vnto her c. Wherevnto adde that which we reade ch 1â— verse 16. Better is a little with the feare of the Lord then great treasure and trouble therewith And ch 16. 8. Better is a little with righteousnes then great reuenewes without equity And chap. 17 1. Better is a drie morsellâ— peace be with it then a house full of slaine things to wit prepared to make a feast where there is strife And touching this point let it be well obserued of vs that the eternall loue and fauour of God touching euerlasting happinesse â—â—â—n no wise to be measâ—red according to our enioying of the riches of this world nor the hatred and displeasure of God by our wanting of â—hâ— abundance thereof For as we reade Eccl. 9 2. No man knoweth eyther loue or hatred by thâ—s rule â—or many notoriously wicked are externally very prosperous in the world and contrariwise many of singular godlines are for a time in great
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
altogether prophane and abuse the blessed and glorious word and Gospell of God and our Sauiour Christ it is most iust that God should take seuere vengeance vpon them by giuing them ouer to strong delusion that they should beleeue lies c according to the holy menace of the Apostle Paul 2. Thessalon 2.10.11.12 For seeing it cannot be denyed but that it was iust with God seuerelie to punish the heathen for their smothering of the dimme light of naturall vnderstanding which was remaining in them as we read Rom 1. verse 18 c. Much more must it be acknowledged to be most agreeable to the most pure iustice of God to double his wrath against those that despise the perfit light of his Gospell and doe rebell against his most holie Spirit which shineth forth most gratiouslie and admirablie toward them in the same Nowe therefore for the conclusion of all obiections against the Fatherlie prouidence of our good God let vs come to the last question which is this Howe it should come to passe that the Lord of his infinit mercie granting his children the meanes of their saluation and most vigilantlie watching ouer their saluation yet some of the most deare and best beloued of them should be so left to themselues that they should at anie time fall into some greeuous sinne or other as king Dauid and king Salomon did Peter also and manie more when as God could by the gratious power of his Spirit haue preserued them from such grieuous falls Question Howe therefore may this be perceiued to accord with his Fatherlie prouidence and gouernment Answere The Lord doth hereby iustlie and yet also in exceeding great mercie chastice some former fâ—â—e either of negligence or it may be of some degree of presumption to make the humane corruption and infirmitie of all men without exception euery way more fullie knowne for the common instruction and admonition of all And also to this gratious ende among the rest that the reioycing of the children of God may neither rest in themselues nor vpon any other creature but onely in and vpon the Lorde himselfe who alone is the onely constant and neuer-failing direction strength and saluation of his people Moreouer euen in this wonderfull is the Fatherlie goodnes of God who neuer suffereth any of his children finally to perish in their falls but he raiseth them vp againe by repentance and reneweth the ioy of their saluation vnto them Wee are to wonder at it in deede and with admiration to blesse and praise his most holie gratious and blessed name for euer and euer Amen The whole answere is euident from the examples euen now alledged To the which purpose also let vs hearken to the Prophet Ieremiah chap 9. 23. 24. Let not the wise man glorie in his wisedome c. But let him that glorieth glorie in this that hee knoweth me saith the Lord for I am the Lord which doe shewe mercie iudgement and righteousnes in the earth for in these things I doe delight saith the Lord. Likewise the Apostle Paul 2. Cor 1.30.31 Let him that reioyceth reioyce in the Lord. Thus therefore for the conclusion of this discourse let vs resolue our selues vppon the vndoubted acknowledgement of the Fatherlie Prouidence of our most gratious and mercifull God against all the cauils that may by anie bee obiected against it For by the groundes of the Answeres alreadie alledged wee may with like facilitie answere euerie other whatsoeuer they may bee But what though wee should not be able throughlie to discerne the reason of some of Gods diuine proceedings and iudgements towardes any other of his childâ—en or toward our owne selues Should it be a sufficient reason for vs to call into question the Prouidence of God God forbid Excellentlie well saith M. Caluine that it is one of the chiefe exercise of our faith to be humbled vnder the mightie hand of God and with silence to rest quietlie in his iudgements Sciamus inquit vnum esse expraecipuis exercitijs fidei nostrae humiliari sub forti Dei manu cum silentio acquiescere eius indicijs In Psalm 39. vers 1â— Alas we poore wretches through our negligence doe not know many of those things which we both might and ought to know How then may wee presume or once imagine that we may attaine to knowe the reason of euerie secret worke and iudgement of God The mercie of the Lorde saith the holie Prophet reacheth to the heauens and his faithfulnesse to the cloudes His righteousnes is like the mightie or huge mountaines his iudgements are like the great deepe Psâ— â—6 vers 5.6 Read also Iob ch 33. ve s 1â— 1â—.14 Behold saith Elihu to Iob in this thou hast not done right I will answere thee that God is greâ—ter then man Why doest thou striue against him for he doth not giue account of all his matters For God speaketh once or twice and one seeth it not c. to wit vntill hee open the eares of men euen by their corrections which hee had sealed as it followeth in the 16. verse And againe chaptâ—â— 36. 22. c. Beholde God exalteth by his power What teacher is like vnto him Who hath appointed to him his way Or who can sayâ— Thou hast done wickedly Remember that thou magnifie his worke which men beholde All men see it and behold it a farre off Beholde God is excellent aboue that wee can knowe c. It is meete therefore that euery one of vs doe reuerence and with holie admiration glorifie and adore that in the Diuine counselles and workes of the Lord God whereof wee in our shallow conceits can apprehend no reason that may satisfie our curious and carnall mindes to our liking It ought aboundantlie to suffice all that bee godlie and dutifullie minded toward God that it hath pleased him to reueale vnto vs in his holie Scriptures so much as it is meete for vs for to desire to knowe And the rather also for that hee doth therwithall vouchsafe accordinglie to giue vs good experience if wee will open our eyes to see it that hee guideâ—â— and disposeth of all things both mercies and iudgements as they doe most ex â—â—isitelie serue in the ende to the manifolde profite and comfort of all his elect children and people VNto these manifold profites and comfortes therefore let vs nowe henceforth settle our mindes and call them altogether away from such hautie speculations as be too high and vnseemely for vs to climbe vnto For this is the second of those two latter pointes mentioned among the obseruations set down before the which as you answered doe serue to the more full opening of the comforts which are furthermore to be found in the faith of Gods Fatherlie prouidence And that to verie good purpose For if we can finde out this that all iudgements of God vpon the wicked and likewise that all his afflictions most sharp chasticements vpon his own children doe tende to their singular profite and
comfort how then may they be thought any way to impeach his Fatherlie pouidence Let vs therefore to so good a purpose make our diligent inquirie into this pointe also Question And first concerning the fearfull iudgements of God against the wicked howe may the execution of them redounde to the benefite and profite of the children of God Answere First because they daunte them for a time yea those of them that are of the most wicked and reprobate or desperate minde so that by the terror of the iudgements of God vpon them they are discouraged and driuen from the pursute of many their most dangerous and mischieuous enterprises against the Church of God Secondly they are hereby humbled though not of any heartie good will but rather of a seruile minde and dissemblinglie to doe some good to the faithfull seruants of God yea sometime to become vassalls and seruants vnto them Thirdly God doth by his fearfull iudgementes executed vppon the wicked make his diuine Prouidence and souereigne iustice to be for the time famouslie knowne and after a sorte acknowledged in all the world but specially of the faithful in the church of God to the more setteled confirmation of their faith Finallie by the fearful iudgements of God cast downe vpon the heads of the wicked they are conuicted in their owne heartes to acknowledge against themselues that the children of God notwithstanding all their outward afflictions are in better estate then themselues ExplicatioÌ„ and proofe These and if there be any such like they are indeed the notable effects of Gods fearfull iudgements against the wicked euen to the benefit of the childreÌ„ of God according to the thanksgiuing of the Church of God Psalme 136. Which celebrateth the praise of the iudgements of God against the wicked as a fruit of his euerlasting and constant mercie toward his owne Churche and people The first branch of the Answere may be exemplified from the Egiptians who by the plagues wherewith God visited them were not onely stated from their vnreasonable proceedings against the Israelites but they were also ouercome at the last to do all the good they could vnto them euen to the inriching and adorning of them with their iewells so far forth that they did leaue themselues as it were naked and bare And which I pray you of all those that were ouer-whelmed in the red Sea while they pursued the Israelites after they had let them go out of their captiuitie would not likewise haue wished themselues to haue ben rather in their estate then in their owne when they saw the Seas violently returning vpon them And haue not wee our selues had a notable experience in our owne age of our singular benefit by that famous iudgement which Almighty God cast vppon the inuincible and proude nauie of our late chiefe enemies and their confederates Anno. 1â—88 No doubt but the heauie hand of God being then as it were palpablie perceiued and leste euen in their own iudgements vpon themselues it made them the lesse bolde to renew the like attempt against vs nay contrariwise the more willing to be at a kinde of peace with vs. And doubtlesse it shall be as a plentifull streame of water still to quench that fierie malice and ambition at the least as touching that high degree of scorching heate wherewith they were at that time inflamed vnlesse which God of his infinite mercie staye and forbidde the extremitie of our sinnes and intollerable vnthankfulnes for so glorious a deliuerance doe as it were with much wood and brimstone through the iudgement of God against vs set on fire altogether inflame their rage and giue them power to burne vs vp as stubble Secondly as touching the seruile submission of the wicked caused by the iudgements of God consider it from the 44 and 45. verses of the 18. Psalm Where after that King Dauid hath reported how his sword which was the sword of the Lords battels had preuailed against his enemies who were also the enemies of all the Lords people As soone saith hee as they heare they shall obey me strangers shall be in subiection vnto me though lyingly as the Hebrew verbe Iechahhashu there vsed signifieth strangers shall shrinke away and feare in their priuie chambers Yea alreadie they had done thus For the King sheweth what the Lord had formerly done for him in that behalfe And it may well be also a prophesie of the continuance of the same hand of God still for the benefit of his Church froÌ„ time to time euen so often as he in his wisdome shal see it so meete There is also a notable historie to this purpose concerning the Gibeonites in the 9. chap. of the booke of Iudges Read also 1. Kin. 20.31 c. The seruants of the King of Aram submit themselues with halters about their necks to the King of Israel Yea though Ahab was a wicked King yet thus wrought the Lord for his owne names sake and for the remnant of the people And 2. Chron. 32.22 23. After that God had executed that his memorable iudgement against the King of Ashur and his prowd Armie Many are said to bring offerings to Ierusalem and presents to Hezekiah King of Iudah so that he was magnified of all the Nations froÌ„ thence-forth And Act. ch 12. By the feareful iudgment of God against Herod the Lord made way for his word to grow and multiply There are many such like examples to be obserued Thirdly concerning the manifestation of Gods most holy iustice and soueraigne prouidence by his iudgements against the wicked to the euicting of them and to the strengthening of the faith of his people reade Psalm 58.10 11. The righteous man shall reioyce when he seeth the vengance he shall wash his feete in the blood of the wicked And men shall say verily there is a fruit for the righteous doubtles there is a God that iudgeth the earth Reade also Psalm 83.17.18 Let them saith the Psalmist that is let thine enemies be confounded O God c. That they may know that thou who art called Iehouah art alone euen the most high ouer all the earth And Psalm 9.16 The Lord is knowne by executing iudgement And Psalm 126.2.3 When the Lord brought againe the captiuitie of Sion to wit after the Babilonians were subdued c. then said they among the heathen The Lord hath done great things for them And therefore much rather doth the Church it selfe in the same place acknowledge it saying The Lord hath done great things for vs whereof we doe reioyce Read also Ps 33 1â— 11 12. and 119.52 I remembred thy iudgements of old and haue bene comforted Thus the iudgments of God being to the terror of the wicked they are contrariwise a ioy coÌ„fort to the godly Finally concerning the last branch let it be considered that as Balaam the foolish Prophet saw euen in his prosperitie the blessed estate of the people of God to be so great that hee wished that hee himselfe might
which also wee haue neâ—de to thinke often vpon to draw our mindes away from the inordinate loue of this life and that we may by faith incourage our selues against the feare of death the which is naturally exceeding sensible and full of discomfort It is true indeede that both King Dauid and also King Hezekiah and so the rest of the faithfull died comfortably when the time was come and that they had serued the counsell of God in doing his holy will Neuertheles vntill they were thus prepared and were by faith and the comforts thereof made ripe as it were vnto death the thought and feare of death was very vncomfortable vnto them as we may see Psalm 6. and Isaiah chapter â—8 verses 2 3. and from the tenth to the end of the eighteenth verse The diligence of those is very commendable who haue earnestly bent their mindes to meditate and finde out comforts against all naturall feare of death from that ground of comfort which wee haue in our Lorde Iesus Christ and his Gospell Let vs here call such meditations to minde Namely that death is to the true Christian but as a Serpent which hath lost both poison and sting yea or rather aâ— a dead Serpent or bare signe of a Serpent hanged vp before the gate of a goodlie Inne That death is as a safe arriuing or landing at the hauen after a long tedious and dangerous voyage yea like to that safe landing which setteth a man in his owne long desired and natiue Country That it is as the Lords Mid-wife to remooue vs out of the straines of this world to the large possession of his heauenly kingdome or as the mothers taking home of her childe from an vnkinde and chuâ—lish nource That it is as the new casting of a precious vessell of gold to make it pure from all drosse that it may be beautifull to the finer That it is to the soule as the breaking of the egge-shell when the chicken is readie to be hatched That it is to the bodie as the sowing of the corne as it were in the Lords field that so it might take roote and spring vp against the time of the resurrection which shall be as the Lords most ioyfull haruest Finally that death as the Scriptures teach vs is a sweete sleepe till the morning of our a waking and refreshing to eternall life And thus our incounter against death vnder the bâ—nner of oâ—r Sauiour Christ here in this fraile life of oâ—rs it is a comfortable fight seeing we know before hand that our enemy is very weak what brags soeuer he maketh He therefore that is not willing to die when God calleth for him out of this world to come to his heauenly kingdom he dealeth as foolishly as one being dangerously tossed in the Seas The Duties should refuse to take the benefite of a most commodious and comfortable landing or as one that being shut vp in prison should not accept of libertie and inlargement offered vnto him c. Now touching the last branch of the answer to wit the honourable conueiance of your soules to heauen by the ministerie of the holy Angells immediately after that they be loosened from the bodie it may be proued from that which was a while since alledged concerning the soule of Lazarus which was so conueied For there is the same reason why the soules of all other the seruants of God should be so conueied as well as the soule of Lazarus seeing the one is as pretious vnto God as the other and none is of it selfe more able to ascend and breake the heauens that it may goe to God then any other or then the soule of Lazarus was And beside in so much as it is manifest that God committeth the gathering together of the bodies of his seruants at the last day to the ministerie of the holy Angells Matth. 24.31 it neede not be doubted but that he vseth their ministerie for the gathering of their soules before hand seeing they are the more excellent and precious part of the persons of his seruants And further also seeing as hath beene alreadie declared the Angells are Gods ministers for the comfort of his children in this life how can we doubt but that they are likewise imployed for the furthering of their happines and felicitie at the time of their death And thus by the gratious goodnes and assistance of our good God and most gratious heauenly Father wee haue gathered together the chiefe profites and comforts of all afflictions in generall and of death it selfe more specially And all this principally indeede that it might be manifest vnto vs how the fatherly prouidence of God may be iustified toward all his children against all malignant obiections that are made to the obscuring and darkening of the same But not onely to this end but that therewith also wee might be animated incouraged to the willing induring and ioyfull passing through all affliction and triall whatsoeuer it shall please the same our good God and heauenly Father to trie vs withall yea euen to death it selfe according to his owne most holy and blessed will Remembring alwaies what he by his owne good Spirit assureth vnto vs by the ministerie of his Apostle Iames chap. 1.12 in that hee pronounceth the man blessed that indureth tentation and that when he is tried he shall receiue the crown of life the which as the Apostle writeth the Lord hath promised to them that loue him Neuertheles this we must vnderstand that though the comforts arising from faith in Gods fatherly prouidence be many and the same also verie great yet they cannot bee obtained without earnest and victorious strife against all contrarie discomforts whatsoeuer biddeth battell against the same our faith ANd now let vs according to the course and order of our inquirie from the comfortes proceede to consider what the duties be such as follow vpon that manifold and most beneficiall comfort which ariseth to the faithfull from this Article of beliefe in God the Father in respect of his fatherly prouidence towards vs and toward all things else for our benefit and comfort But to preuent all questioning this will wee first say that as all our comfort lieth grounded and as it were lapped vp in the fatherly prouidence of GOD so the opening and inlarging of our hearts to all good dutie whatsoeuer to the glorifying of the most gratious and glorious name of GOD our heauenlie Father doth most boundenly belong thereunto This obserued wee will for the present stand onely to inquire of those duties some of them at the least which doe most properly and principally belong to this Article so neare as it shall please God to giue vs grace to discerne Which are they that doe so First and fore-most it is our dutie from the comfort of faith in the Fatherlie Prouidence of God our heauenly Father Question euen at once vtterly to renounce and cast away as well wandering opinion and conceit of blinde Fortune and chance
in God so to doe though it be wicked and vniust in men And secondly we must dulie consider the manner of Gods working which is not by impulsion but by leauing the wicked to themselues and by giuing them ouer to the power of the Diuell and all to this end that he may take iust vengeance for former sinnes And thus it is iust with God to punishe one sin by another But as touching all other things God doth not onely order and dispose them but he doth likewise effectuallie and originallie worke them all Hee worketh great and strange things that all flesh might learne to feare be-before him He sendeth hard things to trie our faith and patience He worketh small things to shew vs the infinitenes of his power and wisedome and that thereby wee might the rather discerne the greatnes of the greater of his works He causeth many defects in nature that we might by the defect the rather acknowledge his fulnesse and sufficiencie in those that be perfecter He maketh many monstrous things to admonish vs of the benefit of a right and orderlie shape Hee maketh some fooles and blinde c that wee may know from whence wee haue our sight and wisedome c Hee maketh some men light and ridiculous to trie our grauitie and that we might learne to auoide the scurrilitie that is in our nature c. Thus from the greatest thing to the least of all that is not in the owne nature simplie sinne God hath not onely his ruling but also his actiue and working hand euen from the Elephant to the little flie as well in prouidence and gouernment as in Creation as was obserued before in the doctrine therof This while some haue not aduisedlie thought of they are iustlie reprooued of the more sound defenders of Gods holie prouidence Not onelie that heathenishe and ouer-wise Plinie Natur hist lib 2. ch 7. who thought that if an vniuersall prouidence should be acknowledged in God it must needes breede him ouer-much trouble and put him to many base seruices but also they haue reproued and not without cause Ierome a learned and renoumed Christian for that hee hath negligently let fall some thing Hieronim in cap 1. Hab sauouring of the same vaine erroneous conceit as if God were to be thought of as one not regarding small matters or base creatures But alas this is the basenes of their owne conceipt and at the best an ouer-curious feare of a causelesse dishonour to be put vpon the Lord. For I beseech you shall wee suppose that either the Prince of a countrie is employed in base busines because hee ordereth not onely the greater matters at the Counsell table but also all mechanicall and hospitall busines for the well vsage of the poorest creatures vnder his gouernment Or shall we say that the chiefe Magistrate or Maior in a citie is baselie emploied when he taketh order for the cleansing and keping sweet of the channelles of the citie and for the carying out of the draught at the fittest times with the least annoyance that may be Nothing-lesse It is so much the more to their honour by howe much they shall stoope downe more lowe and for the common benefit of the nation or citie shall after a sorte forget their honour c. So then yea infinitely much more is it to the honour and glorie of God in that notwitstanding he is the most high and excellent yet he abaseth himselfe to beholde the things both in the heauen and in the earth according to the excellent obseruation of the holie Prophet Psal 113.5.6 Yea euen to the mustering of the Flies c against Pharaoh king of Egipt Psalm 105.31 c. Thus then glorifying the name of the Lord in all things wee must not exclude the holie prouidence no not from the least thing Yea and euen touching the most wicked outragious and strangest confusions that at any time breake out in the world through the practise of the wicked they doe so much the more illustrate the most wise and Almightie prouidence of God in that he turneth all to a quiet calme and setteth things in better order againe then they were before Say therefore vnto God as we are exhorted Psalm 66.3 c. How reuerend art thou in thy workes through the greatnes of thy power shall thine enemies be in subiection vnto thee c. Read also Ierem 5.23.24 and chapt 10.6.7 c. Fourthly that former experience the present sense of Gods mercie ought to incourage vs to be in comfortable expectation of a good issue it may appeare from the nature of faith in regard wherof the Prophet Isaiah saith Hee that beleeueth shall not make hast Isai 28.16 And ch 30.15 Thus saith the Lord God the holy one of Israel In rest and quietnes shall ye be saued in quietnes and in confidence shal be your strength but ye would not But Psalm 112.7 It is said of the righteous man that is of the true beleeeuer louing and following righteousnes that hee will not be afraide of euil tidings for his heart is fixed and beleeueth in the Lord. Let vs heere remember againe the gratious issue which God hath vsuallie giuen to his seruants in bringing them out of their troubles to Ioseph Dauid Iob c. And that comfortable Prouerb vpon so comfortable an occasion In the mount will the Lord prouide And 1. Corin 10.13 God will not suffer vs to be tempted aboue that wee are able but he will giue the issue with the temptation that weâ— may be able to beare it Read also Isaiah 51.12.13 I euen I am hee that comfort you What a one art thou that thou shouldest feare a mortall man c. And Matth 10.28 and Luke 12.4.5 I say to you my friendes be not afraied of them that kill the bodie c saith our Sauiour Christ. That in prosperitie it is our dutie to prepare for aduersitie Read Eccles 7.16 and Hebr 13.3 Remember them that are in bondes as if yee were bound with them c. Note Two extremities are to be auoided accoâ—ding to that Pro 3.11 and Heb. 12.5 My sonne despise not the chastening of the Lord neither faint when thou art rebuked of him Read also all sottish neglect of Gods corrections condemned isai 42.25 and Hosea 7.9 Read also Eccl 7.16 That in aduersitie wee ought patientlie and meekely to submit our selues vnto it whatsoeuer it be as knowing it to be the hand of God it is according to that Amos 3.6 Shall there be euill in a citie and the Lord hath not done it And Lament 3.38 But for our dutie of patience and meekenes in the bearing of our aduersitie call here againe to minde the comfortable exhortation of the Apostle Hebr 12.5 Read also Leuit 10.1.2.3 Nadab and Abihu the sonnes of Aaron were deuoured by the fire but Aaron held his peace And 1. Sam 3.18 It is the Lord saith Eli Let him doe what seemeth him good And 2. Sam 15.26 If the
high excellencie of his Person in that beeing the naturall Sonne of God hee cannot but be verie God of the same substance and God-head with the Father Beliefe in God the Sunnâ— who is the onely Sonne of God our Lord It sheweth also the excellencie of his humane nature by reason of the personall vnion therof with his Diuine nature not onely infinitely aboue any the most excellent men but also euen aboue all the holie Angells of heauen Finallie it doth most clearely shewe vs the reason why the obedience sufferings of our Sauiour are of most infinit merit before God for vs and the whole Church ExplicatioÌ„ and proofe It is verie true and euen of it selfe most cleare to such as haue in them any light of the Spirit of God to discerne of spirituall and heauenlie things spiritually For what excellencie may be compared to the excellencie of the Sonne of God Yea of him that is the naturall Sonne of God according to the excellent declaration in the first ch of the Epistle to the Hebrews euen from the beginning to the end And againe ch 2.5 c. And ch 3.6 ch 12.34 25. c. But this hath beene sufficientlie confirmed in the proofes of the Deitie of the Sonne of God collected and set downe before Question Nowe in the last place what is the meaning of this that Iesus Christ the onely Sonne of God is called our Lord Answere This noteth the absolute soueraignety of his diuine autoritie ouer all creatures in somuch as all were created â—y him but in speciall manner ouer his Church by the right of that redemption whereby hee hath recouered and purchased it to himselfe to the eternall saluation thereof ExplicatioÌ„ proofe I is true according to that 2. Pet 2.1 where the Apostle calleth him the Lord that hath bought vs. And that not with siluer and golde but with his most precious blood as the same Apostle hath taught before 1. epi 1. verses 18.19 Read also Cor 6.20 and ch â— 23 Acts â—0 28 Read also Iohn 3.35 and chapt 17.2 Matth 28 18. Rom. 14.9 And Mal 3.1 Now therfore from that which hath bene said for the interpretation of the particular titles wee may thâ— more easilie perceiue what our meaning must be in the whole when we professe that we doe beleeue in Iesus Christ the onelie Sonne of God our Lord What is the summe of all laide together Question The meaning of all is brieflie thus much that wee are to beleeue in the second Person of the most holie and glorious Trinitie Answere the onelie begotten naturall Sonne of God that hee beeing verie true God and eternall life coessentiall coequall with the Father touching his diuine nature hath taken our humane nature and in this respect inferiour to the â—ather was from all eternitie appointed of God to be in one and the same Person verie God and verie Man the perfect Mediator Redeemer and Sauiour of the whole Church Of the which euerie faithfull Christian is to beâ—eeue himselfe to be a member and that our Lord Iesus Christ the Sonne of God is particularlie his Redeemer and Sauiour as well as any other It is true Euerie true Christian must so beleeue as he may say in some measure of truth Explication and proofe with Iob I beleeue that my Redeemer liueth And with the Apostle Paul I am perswaded that neither death nor life c shal be able to separate vs from the loue of God which is in Christ Iesus our Lord. Rom 8.38.29 The reason why euerie Christian must in some measure beleeue this is for that euerie one must liue by his owne faith according to that Hab 2. Rom 1.17 The particulars of this answere haue beene alreadie prooued and therefore it is not necessarie that wee should set downe the proofes againe at this time Onelie let vs here summarilie call to minde and consider thus much in this place that beside the mysterie of the second Person of the holie Trinitie distinct from the Persons both of the Father also of the holie Ghost â—nd yet remaining neuertheles one in nature and substance with them wee haue this other great mysterie to know to beleeue concerning the same the Sonne of God our blessed Lord and Sauiour that ther is a Personall vnion of the humane nature to the Diuine according to that holy acclamation of the Apostle Paul Great is the mysterie of godlines God manifested in the flesh c. Beliefe in God the Son both God and man in one diuine person of a meâ—iâ—tor betwixt God and man Concerning the which mysterie we haue seene also The ground and warrant of it that it is religiously to be obserued that like as the distinction of the Persons in the holy Trinitie hindereth not the vnitie of the blessed Godhead though euery one doe entirely and constantly retaine their incommunicable properties so neither doeth the distinction of the two natures in our Sauiour Christ the Sonne of God in that he is both God and man hinder the vnitie of the Person of the Mediator albeit either nature remaine entier in it selfe and do hold their seuerall properties incommunicably agreeing to either nature without all commixtion or confusion or any other inconuenience For the diuine nature of our Sauiour abideth alwaies infinite incomprehensible almighty knowing all things euery where present c. But the humane nature how highly soeuer it be dignified and aduanced by the Personal vnion with the diuine yet it is still both finit in substance and also in euery qualitie or vertue yea euen since it hath beene glorified in heauen in that it is not neither can be euery where present neither almightie c. as the diuine nature is Neuertheles we are yet againe to keepe in minde that although either nature doe abide for euer thus distinct yet the Person is neuer but one and the same neither dis-ioyned in nature nor seperate in the least distance of place since the verie first moment that the Personall vnion was made in the wombe of the Virgin For wheresoeuer the humanity is hath beene or shall be there the diuine nature is hath beene and will be alwaies present though the humane nature neuer could nor can be present in all places at once as the Godhead is as our Sauiour himselfe giueth to vnderstand Matth. 26.11 conferred with chap. 28.20 And Reuel 2. verse 1. And furthermore let vs in no wise forget that without any contradiction to distinction of the natures and onely to note the most neare and inseperable coÌ„iunction of them in the vnion of one and the same Person diuers speeches are vsed in the holy Scriptures which though as they may seeme somewhat coÌ„fusedly yet in truth they do very elegantly attribute the same things to either nature by an vnproper or tropicall communicating of the proprieties Tropus Veteribus idiomatoon coinonia dictus as learned Diuines haue of ancient times heretofore and euen
accordeth our Sauiour himselfe For he saith by and by vnto her I am he that speaketh to thee Iohn cha 4. verse 19. and 25 26. Thus then it is plaine that our Sauiour Christ was promised to come to be a Prophet and therevpon was of singular expectation in the Church of God * Question What promise haue you likewise that he should be an high Priest and a King vnto his Church “ Answe In the 110. Psalme there is contained a propheticall promise of both and that also with the confirmation of a diuine oath iointly together in these words I haue sworne saith the Lord and will not repent Thou art a Priest for euer after the order of Melchizedek This one proofe is so euident that it may stand in stead of manie For the order of Melchizedeks priesthood doth plainely expresse Kingly order seeing he was both a King ExplicatioÌ„ proofe and a Priest Gen. 14.18 and Heb. 7.1 2 3. and verses 1â— 16 17 18 19 20 21. Read also Zech. chap. 6. verses 12 13. Hee shall rule vpon his throne and he shall be a Priest vpon his throne The like propheticall promise vpon oath is recorded concerning his Kingly dignitie and power Psalm 89.3.4 and verses 27 33 36 37. Reade also Ier. 23.5 6. and chap. 30.9 and chap. 33.15.16.17 And Ezek. chap. 21. verses 25 26 27. and chap. 34.23 24 c. And Luke 1.32 33. Acts. 5.31 Of like nature to this is the dignitie and soueraigntie of Lordship which belongeth to our Sauiour Christ Question Haue we any promise that he should be Lord ouer the Church for the benefit thereof Answere The Lord whom yee seeke saith the holy Prophet Malachie chap. 3. verse 1. shall come speedily to his Temple c. Hee shall sit downe to trie and fine the siluer he shall euen fine the Sonnes of Leuie and purifie them as gold and siluer that they may bring offerings to the Lord in righteousnes Then shall the offerings of Iuda and Ierusalem be acceptable to the Lord c. ExplicatioÌ„ proofe That this prophesie containing a promise of the Lords comming to his Temple is concerning our Sauiour Christ the words of the text do make it plaine in that they make mention of Iohn Baptist that was to be his Messenger to prepare the way before him And accordingly the promised fruit and benefit thereof doth concerne the Church of Christ generally vnder the names of Iuda and Ierusalem And like to this is that of Micah chap. 5. verse 2. Out of Bethlehem shall hee come forth vnto thee that shall be ruler in Israel whose goings forth that is the effects and declaration of his Godhead haue beene from the beginning and of ancient time To wit euen as clearely manifested as the Sunne maketh it selfe manifest by the daily risings thereof The word of God is stored most plentifully with all sorts of most sweete and gratious promises touching forgiuenes of sinnes resurrection of the bodie and euerlasting life and saluation through our Lord Iesus Christ as we shall by the grace of God see more fully when we come to those Articles of our faith Generally all the promises of God are yea and Amen in our Lord Iesus Christ the Sonne of God 2. Cor. 1.19 20. And they are worthily called by the Apostle Peter most great and pretious promises 2. Epist 1.4 HEtherto of the promises The Comforts contained and as it were lapped vp in the promises are now to be inquired after and to be as it were vnfolded of vs. Question First therefore What is the comfort of this that our Sauiour in whom we beleeue is the Sonne of God Answere The comfort is this that hereby we are assured that we haue a most perfect and alsufficient Sauiour in so much as this title Sonne of God assureth vs that he is not onely man but also verie true and most gratious and almighty God ExplicatioÌ„ and proofe It is very true For from this ground it is most comfortably affirmed that Whoseuer beleeueth in him shall not perish but haue euerlasting life Iohn 3.16 c. And châ— 8.36 If the Sonne make yee free ye shall be free indeed Read also Rom. 8.3.4 and verses 38 39. And Gal. ch 2.26 and cha 4.4 5 6 7. And Iohn 1. Ep. 4.9 10. We liue through him He is the reconciliation for our sins And verse 13. Whosoeuer confesseth that Iesus is the Son of God in him dwelleth God and he in God And chap. 5. verse 5. The meaning of it Who else is he that ouer-commeth the world saith the Apostle but be who beleeueth that Iesus is the Sonne of God As though hee should say Certainely none but such can haue so great a victorie And verse 20. He is very God and eternall life Wherefore as it is in the 2. Psalme Blessed are all that trust in him The comfort of this that the Sonne of God is thus our Sauiour is infinitely aboue that comfort which the Iudges of Israel could possibly bring to the people though they did not in vaine beare the name of Sauiours among them For they deliuered them onely from the oppressions of their externall enemies and Tyrants And therein they were but onely certaine obscure types and figures of this our Sauiour who deliuereth and saueth vs out of the hands of all our enemies both the Diuell and all sorts of his destroying instruments The excellencie of the Comfort therefore is according to the excellencie of the Person aboue euerie other Sauior whether Gideon Iphtah or Sampson Dauid or Salomon or any other And that by verie good reason For great and excellent Persons giue no small gifts they are not sent to worke small exploits When they take vpon them to be mediators they procure no small fauour They will not be denied their requests that they make for their fauorites c. But heerein the fauour is most admirable that our Sauiour working from God and by his diuine grace and power the greatest saluation of all other is so desirous that we should be partakers of it that whereas wee through our rudenes and ignorance doe not esteeme of it as wee ought hee is as it were a most earnest Suter that wee would accept of it 2. Cor. 5.19 20. The exceeding greatnes of this saluation may be the better discerned if we shall seriously bend our mindes on the one side to consider the greatnes of the euills specially of sinne and that horâ—â—ble damnation and torment which is for euer due vnto it from which we are deliuered and on the other side if we will truly ponder and weigh in our mindes the greatnes of the contrarie happines and eternall glorie which our Sauiour hath aduaunced all true beleeuers vnto Verily the more those things shall be dulie thought of the more wonderfull will tâ—ey appeare to be So iustly may we in the comfort hereof reioyce in our Sauiour with the Virgin Marie and with ioy vnspeakeable and
performed to Iesus Christ the Sonne of God our Lord. The same is to be affirmed concerning thankes-giuing Read Psalm 47. And â—8 18 19. compared with Ephes 4.7 8. And when wee praise God the Father in him and through him it is as much as to praise and thanke him with the Father Rom. 7.25 and 1. Cor. 15.57 Ephes 5.20 and 1. Thes 5.18 It is our dutie likewise to reuerence and feare our Lord Iesus Christ as 1. Cor. 10. verse 9. Let vs not tempt Christ as some of them also tempted him and were destroied of Serpents Reade also Exod. chap. 23. verses 20 21. Consider also that he is appointed the Iudge of the world and that he hath the keyes of hell and of death c. Act. 17.30 31. Reuel 1.18 and chap. 6.15 16 17. and in sundry other places Reade also Psal 2.9 c. We stand bound by the expresse commandement of the Father to obey our Sauiour in all things Matth. chap. 17. verse 5. And Luke chap. 6. verse 46. Why call ye me Master saith our Sauiour himselfe and doe not the things that I speake And thus wee may perceiue according to that which was before touched and promised to be in this place further declared that in so much as all duties of diuine worship proper to the Godhead are due to our Lord Iesus Christ the Son of God as well as to the Father and to the holy Ghost this containeth one very euident and inuincible proofe among the rest that he is very true God coequall and coeternall with them Whereâ—pon also iustly may it be concluded according to the last part of the answer without any further proofe that euery christian ought to be so far from being ashamed of Christ and his Gospel that we ought to esteeme it the greatest honour that may be to professe his most holy glorious name yea though it should bee with the greatest reproach that might fall vpon vs here in this wicked world for the same according to the incouragement of our Sauiour himselfe Matth. 5.11.12 Luke 6.22.23 And of the Apostle Peter 1. Ep. 4.13.14.16 Read also Rom. 1.16 and 2. Tim. 1.7.8 and verses 1â— 16. These are the duties of faith in a more generall consideration of the titles iointlie together Now that we may for our further instruction consider the duties belonging more particularly to the same First What are the duties of faith in this respect that our Lord Iesus Christ is the Sonne of God Question Answere In so much as the Sonne of God hath abased himselfe to the lowest degree of a seruant for vs we must needes acknowledge that it is our bounden dutie to humble our selues in the lowest degree of humiliation that we can vnto him and in the greatest measure of loue that we may attaine vnto to performe all good dutie vnto him Yea and one of vs to another also for his sake according as he himselfe doth in this respect require it of vs. ExplicatioÌ„ proofe He doth so indeed Matth. 11.29 Take my yoke on you and learne of me that I am meeke and lowlie in heart and ye shall finde rest to your soules c. Read also cha 18.1 2 3 c. And cha 20. verses 25 26 27 28. And againe Luke 22. verses 24 25 c. And Iohn cha 13. verses 12 13 14 15 16 17. We haue also the instruction of the Apostle to the same end Rom. chap. 15. verses 12 13. We which are strong c. For Christ also would not please himselfe c. And verses 5 6 7. And Philip. chap. 2. verses 5 6 7 8. Let the same minde be in you that was euen in Christ Iesus who being in the forme of God thought it no robberie to be equall with God But he made himselfe of no reputation c. Likewise Heb. 5. verses 8 9. And though he were the Sonne yet learned he obedience by the things which he suffered And being consecrated was made the author of eternall saluation to all that obey him Marke that it is our dutie to obey him who being the Sonne of God was more obedient to God in our nature and for vs then any other Sonne of man could possibly be Now likewise What dutie belongeth to the comfort of faith in this that though he so humbled himselfe for vs yet is our Lord yea that euen by humbling of himselfe for vs he hath obtained a most iust soueraigntie ouer vs aboue any other as it followeth in the 2. cha of the Epist to the Philip. mentioned before Question What dutie I say belongeth to the comfort of this Answere We stand bound to obey him absolutely and for himselfe but no other Lord otherwise then in him and for him We doe likewise stand bound from the comfortable consideration hereof to imploy our selues and all our gifts and also his creatures and all his ordinances as they that must giue an account vnto him of the same None must be ouer-masterly in iudging and censuring of his fellow seruants and christian brethren but contrariwise it is the part of euery one to be verie tender and charie that he doe not willingly and lightly offend or discourage any of the least among them Finally as euery one of vs must in all things and all the daies of our liues liue vnto our Lord Iesus Christ so must we willingly die vnto him and for him if neede so require to the end that being at the last approued of him for good and faithfull seruants we may for euer liue and reigne with him Explication and proofe That great dutie doth belong to the Sonne of God in that he is called our Lord the verie title it selfe doth plainely import according to that challenge which the Lord God maketh by his holy Prophet Malachie chap. 1.5 If I be a Lord where is my feare Out of all question rightfull Lordship requireth reuerend seruice Now we know that God hath set ouer as it were the right of his gouernment ouer vs to our Sauiour Christ And therefore faith our Sauiour himselfe also Luk. 6.46 Why do ye cal me Master Master and do not the things that I speake as was mentioned before For verily it is but trifling yea a meere mockery for any seruant to yeeld his Master his title and to denie him his seruice Well therefore reasoneth the holy Psalmist concerning our Lord Iesus Christ when he giueth the Church this charge Hee is thy Lord and reuerence thou him The word Hishiabbani which the Prophet vseth signifieth an humble seruice by bowing vnto him Psal 45.12 But let vs consider a little of some proofes for the particular branches of the answer First therefore that we are absolutely to obey the Sonne of God in that he is our Lord and no other but in him and for him that is according to h s will and commandement and as may be most for his diuine honour and glory and not otherwise reade 1. Cor. 7.22.23 He that is called in
the Lord being a seruant is the Lords free man Likewise also he that is called beeing free is Christs seruants Ye are bought with a price be ye not the seruants of men And Galat. 1.10 Goe I about to please men I were not then the seruant of Christ saith the holy Apostle Reade also Ephes 6.1 and verses 5 6 7. And 1. Thes 4.1 2. and 1. Tim. 6.1 2 3 4. According to all which testimonies it is good reason that all our obedience to any other Master or Lorde must bee limited so as it may stand with obedience to our Lord Iesus Christ because all other Lords yea euen the chiefe of them either be or ought to be his seruants according to that admonition Psal 2.10 11 12. So that they haue no more power to command any thing contrary to the commandements of the Sonne of God our Lord from heauen then any inferiour iustice may contrary any law publikely enacted by the King of the Land Secondly that we doe stand bound to imploie our selues with all the gifts that we haue in our mindes and with all outward gifts bestowed vpon vs as also to vse all creatures and ordinances of the Lord so as we may giue a good account thereof at the day of iudgement we may perceiue by that which we reade Matt. 12.36 and cha 25.13 c. 2. Cor. 5.10 and 1. Pet. 4.5 There is good reason that we should not abuse any thing no not the least or basest of the creatures euen because they are the Lords We must doe nothing without our commission from him Thirdlie that none must be ouer-masterly or rigorous either in domesticall or ciui l or ecclesiasticall gouernment it may be euident in that our Sauiour is chiefe Lord in euery respect Ephes 6. verses 4.9 Colos 3.19.21 Read also Isai 29.22 23 c. Moreouer Rom. chap. 14. verses 10 c. And Iames. 3.1 And 1. Cor. 10.22 23 c. Matth. 24.48 c. For the proofe of the last point reade Rom. 14.7 8. and 2. Cor. 5 9. And Act. 7 59 Wh re the example of Stephen is notable Likewise the example of the Apostle Paul chap. 20.24 And in the Gospel Luke 23. the beleeuing and repenting theefe on the Crosse who though he had notoriously failed in not liuing to the Lord yet he did most singularly yeelde his dutie to our Lord Iesus Christ in dying vnto him to the great glorie of his grace in the sight of all malitious disgracers of him These therefore are the duties which the comfort of faith yeeldeth from this that the Sonne of God is our Lord. Question Now What are the duties which the comfortable title of Iesus a Sauiour doth call for at our hands Answere First it requireth that we doe acknowledge our selues to be in and of our selues vtterly lost yea most miserable and damnable creatures Secondly it requireth that we doe seeke to him alone for our saluation Thirdly that we vse those meanes onely of Word Prayer Sacraments which he hath commanded and sanctified as blessed helpes thereunto Finally it requireth at our hands yea at our hearts that we be in speciall manner thankefull with neuer ending thanks and in like manner specially dutifull with all the best fruites of dutie that may be for this euerlasting and vnualuable benefit of our saluation Explicatiō proofe It is verie true In this respect iustly may we enter into most earnest consultation with our selues after the example of King Dauid Psalme 116. saying What shall I render to the Lord for all his benefits toward me And well may we answer our selues as hee did I will take the cup of saluation and call vpon the name of the Lord. I will pay my vowes vnto the Lord c. But that we may henceforth begin with the proofe of the first branch of the answer reade Matth. 18.11 The Sonne of man is come to saue that which is lost Yea so as he professeth that he came not to call the righteous that is such as are iust in a prowd conceit of their owne vertues but sinners to repentance chap. 9. verses 12.13 And so consequently to saluation For the proofe of the second branch reade Act. 4.12 There is giuen no other name vnder heauen whereby we must be saued And first Tim. 2.5 There is one God and one Mediatour betwixt God and man which is the man Iesus Christ Good reason yea necessary good reason therefore that wee doe seeke to him alone And there is no doubt but where there is any truth of faith in acknowledging from the heart that the Sonne of God is the onely Sauiour of mankinde there will be a diligent seeking after Christ yea an earnest seeking vntill he be found by the most neare approach that may be made vnto him What a seeking was there to the poole at Ierusalem called Bethesda as it were a place of mercie Iohn chap. 5. verse 2 c. There cannot any man come about which professeth any speciall skill of curing bodily diseases but euery one that hath any imper is readie to seeke vnto him How much more therefore aboue all the degrees of comparison ought we not to seeke to our Sauiour Christ who is come not onely to repaire all our impers both of bodie and soule but euen wholly to saue vs and to build vs vp into a perfect building in himselfe where as we were before altogether ruinated cast downe and destroied And the rather ought we to doe thus because wee may be vndoubtedly certaine both of the diuine skill and also of the most gratious good will and of the all-sufficient power of this our blessed Lord and Sauiour Isai 53.11 And 1. Tim. 1.15.16 As touching the cure of all bodily Phisitions or Surgians beside that it is but bodily and that also but for a while and in a small measure when it is performed in the best degree that may be it is for the most part very doubtfull in the most dangerous diseases whether the hand of the cunningest professour can yeelde any helpe or no. Wherefore now thirdly as a consequent of the former the true beleeue◠being perswaded of the most perfect skill of this our Phisition will doubtles vse all good and holie meanes as soueraigne medicines whatsoeuer our Sauiour hath in his diuine wisedome commanded and sanctified to the furthering of his so great a saluation namely the word and sacraments and such other as was said before For euen to this purpose the word of God is called a healing and sauing Word And so are the holy Sacraments and Praier as Isai 57.18.19 Act. 13.26 1. Tim. 4.16 and 1. Pet. 3.21 And Iames 5.15.16 As for the last branch the proofe was set downe from the example of King Dauid in the first place and by some other testimonies And it is so cleare that it requireth no further proofe then our diligent and carefull practise of so bounden a dutie It followeth now that we are to inquire of the
reuerend attention to the word of God lest at any time we should be any way dangerously peruerted and turned aside from the true faith of the Sonne of God our Lord Iesus Christ 〈…〉 God the Son who was coÌ„ceiued by the holy Ghost The which holy care and manifold great grace God of his infinite mercy The grouÌ„d of the article and very rich grace grant vnto vs all for Iesus Christ sake Amen And thus hauing inquired more generally into the doctrine of our Christian beliefe in the second Person of the holy Trinitie according to these titles attributed vnto him Iesus Christ the onely Sonne of God our Lord it followeth nowe that wee are to proceede to make our more particular inquiâ—ie concerning the manner howe it came to passe that the same second Person of the blessed and glorious Trinitie the Sonne of God was incarnate and tooke the nature of man and thence-forth to consider of his holy natiuitie and birth and so of all that hee hath wrought and suffered for our redemption and saluation as it followeth further in the Articles of our beliefe Beliefe in God the Sonne who was conceiued by the holy Ghost Question WHat therefore is next set downe in them Answere It followeth thus in the next place Who was conceiued by the holy Ghost Question It doth so in deede But what ground of holy Scripture haue you to warrant your faith in this point of your beliefe Answere We haue a sure ground and warrant for it in the first chapter of the holy Gospel written by S. Matthew verses 18 19 20. ExplicatioÌ„ and proofe This mysterie of the conception of our Sauiour was reuealed from God by the message of an Angell to the Virgine Marie first before he was conceiued in her wombe as we read Luk. 1.31 Thou shalt conceiue in thy wombe and beare a Sonne and shalt ca lt his name Iesus saith the holy Angell And chap. 2.21 the Euangelist Luke remembreth againe that this was spoken by the Angell before our Sauiour was conceiued in the wombe But after the conception it was likewise vpon a speciall occasion reuealed to Ioseph by the Angell of the Lord before the birth of the child as the Euangelist Matthew reporteth in the place by you alledged Let vs heare his words Question Which are they Answere When as Marie the mother of Iesus Christ was betrothed to Ioseph before they came together she was found with child by the holy Ghost Then Ioseph her husband being a iust man and not willing to make her a publike example was minded to put her away secretly But while hee thought these things behold saith the Euangelist the Angell of the Lord appeared to him in a dreame saying Ioseph the Sonne of Dauid feare not to take Marie for thy wife for that which is conceiued in her is of the holy Ghost This testimonie may not vnfitly be alledged in the first place here though in order of time it followed that other in the first chapter of S. Luke because that may more fitly be reserued till wee come to speake of the Promise of this conception to the benefit of vs the whole Church of God Vnto the which time also we will reserue that which is to be obserued more fully concerning this point Explication and proofe Neuerthelesse here we may not neglect the testimonie which was giuen of it the second time and that by the message of a holy Angell vpon such an occasion as serueth notably to confirme the truth of this great mysterie that our Sauiour was conceiued by the holy Ghost in the wombe of the virgine Marâ—e she remaining still a virgine For seeing both Marie and Ioseph were verie chast and godly persons and minded not to come to the mariage bed till they should be married though they were alreadie betrothed as Ioseph for his part is cleared in that it is testified of him that hee was much troubled at Maries conception Belâ—efe in God the Sonne who was conceiued by the holy Ghost so soone as he perceiued it to be so and Marie also The meaning of the wordes cannot be accused of Ioseph nor iustlie suspected of him to haue dealt vnfaithfullie and vnchastlie against him And therefore though hee were a iust man and hated sinne yet hauing a secrete perswasion of Maries innocencie and partlie it may be giuing credit to the strangenesse of that defence for herselfe which it is likely shee did at the least insinuate and secretelie lispe out vnto him hee durst not once thinke of vsing any hard course against his Spouse but onely thought to put her away secretlie and to leaue the iudgement of so great a secrete to the Lorde himselfe By all these considerations in the best probabilitie that wee might alledge but in way of certaine demonstration from the testimonie of the holie Angell and by the full satisfaction of Ioseph against all feare and doubfull distraction about the matter the article of the Conception of our Sauiour by the holie Ghost in the wombe of the blessed Virgine is vndoubtedlie confirmed vnto vs. Of the which because as was before determined wee shall haue occasion from the other testimonie of Saint Luke to consider more fullie from the example of the Virgine Marie herselfe when wee come to the Promise Wee will content our selues to haue spoken onely thus much at this time and so come to the meaning of the Article WHat therfore I pray you is the meaning of these words that our Sauiour Christ the Sonne of God Question was conceiued by the holy Ghost of the Virgine Marie Answer To the vnderstanding of these wordes three things are to be knowen and well considered of as I haue bene taught Let it be so which are they Question The first is this that the Sonne of God was by the power of the holie Ghost made verie true man Answere in that hee tooke our nature of the substance of the Virgine and so was of the true seede of Dauid and made fleshe of a woman in the fulnesse of time according to the expresse doctrine of the holie Scriptures The second thing to be considered is that the same humane nature of our Lord Iesus Christ the Sonne of God was most perfitlie sanctified euen from the verie first moment of the conception whereby not onely all originall sinne and corruption whatsoeuer was vtterlie preuented but also the spirituall seede of all fulnesse of heauenlie grace and holinesse was conferred with power to growe vp with most mightie increases The third thing is this that from the same first moment of the most holie conception of our Sauiour the humane nature was vnited to the diuine and so became one in persone with the same to continue for euer and euer though alwaies distinct in nature without anie either confusion or the least separation of either from the other ExplicatioÌ„ and proofe These pointes indeed as you haue well learned are to be diligently considered to
let him reioyce in the Lord. In which respect also he is called our life and the hope of our glorie Colos 1.27 and chap. 3. verse 4. When Christ who is our life shall appeare then shall ye also appeare with him in glory This making of our Sauiour to be a fit person to these so great ends and purposes of Gods manifesting of his rich and glorious grace began euen by the most holy conception of his humane nature in the wombe of the Virgin Whence it is also that as the Apostle Peter teacheth vs God according to his godly power hath giuen vnto vs all things that pertaine to life and to godlines through the knowledge of him that hath called vs vnto glory and vertue Whereby or as wee may reade rather in so much as most great and pretious promises are giuen vnto vs that by them wee should be partakers of the diuine or godly nature that is of the renewing of the Image of God in holines and righteousnes as a fruit of this our spirituall communion with God in and through our Lord Iesus Christ in that as it followeth in the Apostle we flee the corruption that is in the world through lust Read also to this purpose Iohn ch 14. v. 16 c. 26. and so forth For these are those pretious promises which the Apostle Peter speaketh of which are the cause also of these so great effects The Duties according to that of the Apostle Iohn 1. Epist 1.3.4 and chap. 4.16 And all these haue their foundation in the conception and incarnation of Iesus Christ the verie true Sonne of God our Lord. Yet so as the confirmation and ratifying thereof hath a necessary and further reference not only to his birth and life but also euen to his death and thenceforth to his sitting at the right hand of God the Father in his diuine maiesty and glory O most blessed and happy time therefore that euer in Christ Iesus this only begotten Sonne of God our humane nature was thus gloriously vnited to the diuine nature by a most sacred bond neuer thenceforth to be dissolued againe that he might for euer be Immanuel God with vs and an euerlasting redeemer and Sauiour vnto vs. Thus much concerning the Comforts of faith in respect of this Article THe duties which ought to arise from the same Comforts are in the next place to be considered of vs. Question Which are they Answere First wee are to take diligent heede that we doe conceiue nothing carnally or corruptly but most purely and holily of this conception of our Sauiour the which though it was very naturall in the effect as touching the Virgin Marie and the humane nature of our Sauiour yet in the manner it was most heauenly and diuine in respect of the holy Ghost Secondly it is our dutie to esteeme most reuerendly of it blessing God alwaies with most thankefull hearts for his great mercie in reuealing this most secret and comfortable mystery vnto vs. Thirdly it may iustly admonish vs to humble our selues in the acknowledgment of our own natural and sinful corruption in the ordinarie course of our conception Fourthly hereby we may learne that without our Sauiour Christ our profane nature could by no meanes haue beene perfectly sanctified to God We may learne also from this consideration to beleeue in the holy Ghost as in God our sanctifier in so much as he had so diuine a hand in the chiefe meanes of our sanctification and whole redemption Finally we may iustly put our selues in minde from hence to sooke for our sanctification and all increases thereof by vsing those meanes onely which the holy Ghost hath sanctified to that holy end and purpose We may well doe so indeede But let vs see some particular proofes from point to point Explicatiō and proofe in order For the first point that which wee reade Iohn 3.6 may afford vs a good proofe in that our Sauiour himselfe saith That which is borne of the spirit is spirit For seeing he speaketh so of our spirituall regeneration it may much rather be affirmed that his conceiuing of our Sauiour was euery way most spirituall pure and holy For the second we haue Elizabeth for a notable example in that she reioiced at the conception of our Sauiour blessing the fruit of Maries wombe and God for reuealing it vnto her many months before it was borne Wee haue likewise the example of Marie her selfe who praiseth God and reioyceth in her Sauiour while yet he was in her wombe And thus from them wee may perceiue that we ought not to thinke reade or heare of the conception of our Sauiour but it ought iustly to be a matter of great ioy and thankfulnes euen to this day and for euer so long as the world shall endure Touching the third It is an euident conuiction of mans naturall corruption seeing our Sauiour who was to be pure from his conception might not be conceiued by humane generation For that which is borne of the flesh is flesh that is to say it is corrupt and sinfull as our Sauiour teacheth in the 3. chap. of Iohn the former part of the 6. verse before alledged According to the fourth point our Sauiour is called our holines and so is made vnto vs as it were by the hand of the holy Ghost as wee saw it plainely testified before 1. Cor. 1.30 The danger of not beleeuing this Article For the fift point reade Iohn cha 3. verse 3. and 5. Except a man he borne againe of water and of the spirit he can neither see nor enter into the kingdome of God Reade also 1. Pet. 1. verses 2. and 22. And 2. Thes 2.12 For the last point reade forward in the 14. verse of the same chapter And 1. Cor. ch 12. verse 3. and 13. For the word and sacraments are speciall meanes of our sanctification Reade also 1. Ioh. ch 17. verse 17. Eph. 5.25 26 27. and Tit. 3.5 Hauing thus seene the ground of this Article as also the meaning the promise comforts and duties the last thing to be considered according to our order is the danger of not beleeuing in our Sauiour Christ conceiued by the holy Ghost and thereby taking the true nature of man of the substance of the Virgin Marie Question WHat therefore is the danger of it They that beleeue not in our Sauiour Christ conceiued such manner of one as he was Answere and of necessitie must be can neither beleeue rightly in Iesus Christ either brought into the world or liuing in the world or going out of the same againe and consequently can haue no fruit or benefit by him It is very true The whole doctrine of faith is so nearely knit and lincked together Explication and proofe in all the parts of it as linkes in a golden chaine that the latter is not perfit and effectuall to the beleeuer without the faith of the former nor the former but in respect of the latter The diuine nature
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
of vs euen from the first moment of his conception to the last breath and so remaineth for euer as we are hereafâ—er to consider Neuerthelesse as he began not his publike Prophetship 〈◊〉 he was about thirtie yeares of age so he began not the publike execution of his office of high Priesthood vntill neare the end of his life like as also albeit he gaue forth some glimse of his kingly dignitie Matth. 21.5 6 7 8 9. Luke 19.35 36 37 c. And Iohn chap. 12. verses 1â— c. Yet he was not fully blazoned as we may say and publikely proclaimed crowned King and Prince ouer his people vntill he was risen againe according to that Act. 5.30 31. The God of our fathers hath raised vp Iesus whom yâ— sleâ— and hanged on a tree Him hath God lifted vp with his right haÌ„d to be a Prince a Sauiour to giue repentance to Israel and forgiuenes of sinnes And we are his witnesses saith Peter and the rest of the Apostles And according to that Rom. 1.4 Whereof the Apostle Paul testifieth that he was declared mightily to be the Sonne of God by the resurrection from the dead And Phil. 2.9 That since that time he hath a name giuen him aboue euery name c. Moreouer it may not be denied but that our Sauiour Christ abased and humbled himselfe and suffered all his life time euen from the wombe yea we may say euen in the wombe of his mother in that he tooke our base nature and in that it could not otherwise be but troublesome both to Marie and also to the blessed fruit of her wombe to trauaile so long a iourney as Bethlem was from Nazareth when she was great with childe euen neare vpon the time of her deliuerance Likewise it must needes be troublesome to the childe after that he was borne and that so poorely circumcised on the tender part of the flesh and a few daies after carried a further iourney into Aegypt and there to remaine with hard education some three or foure yeares as it seemeth and further in that as the childe grew to strength so he gaue himselfe to a laboursâ—me and base course of life induring paines wearines hunger and thirst working with his hands for his liuing euen such works as Ioseph wrought vnto whom he was in all duties of seruice willingly subiect till the time was c me that he must leaue all other works to doe the will of his heauenly Father in the publike duties of his heauenly calling But from that time also it was not lesse troublesome and painefull but full of humiliation to him in respect of humane infirmity and passion euen from his enterance thereinto as it appeareth in that he was forth-with carried into the sollitarie and vncomfortable wildernes to be among the wilde beasts tempted of the Diuell without lodging without foode suffering hunger And likewise in the time following when he came and preached among the people great was his paines in going about from place to place finding oftentimes very hard entertainement yea being sometimes refused and reiected and many times reproched and cruelly laid in wait for with violent attempts against his life namely at Nazareth where they offered and for their parts did what they could to haue throwne him downe headlong from that steepe hill whereon their Citie was built Luke 4.29 And afterward in Iudea the Iewes went about to stone him Iohn 8.59 And againe chap. 10.31 and chap. 11.8 And thus it was with our Sauiour euen to the time of his last most low humiliation and most bitter sufferings which were vnder Pontius Pilate approching the time of his death as was obserued of vs. Of these last sufferings therefore and of this most low humiliation the which as they were to the speciall debasement and in a great part of them most bitter and dolefull to our Sauiour Christ so were they and be they still most beneficiall and comfortable vnto vs we will by the grace of God with speciciall diligence inquire as after a speciall ground and portion of our christian beliefe According to that of the Apostle Peter 1. Epist ch 5.1 Where professing himselfe a speciall witnes of Christ he giueth the instance concerning the suffering of Christ as being a matter worthy to be in speciall manner testified and confirmed to the Churches of God in so much as our Sauiour Christ by the sacrificing of himselfe hath vtterly remoued and taken away the guiltines and wrath due to sinne c. Heb. 9.26 The same his sufferings being also the perfect sealing vp and as we may say the crowne or garland of his obedience and of his expiation or satisfaction made for our sinnes Col. 2.14.15 and finally the onely way whereby hee was on our behalfe to obtaine all the glorie which followed after according to that Luk. ch 24. ver 25 26. and Iohn 12.23 24 25 26. and 1. Pet. 1.11 and 2. Tim. 2.8 9 10 11 12. Question BVt that we may proceed in order First of all what ground of holy Scripture haue you for the testimony or declaration and warrant of these sufferings and of this speciall humiliation vnder Pontius Pilate in the execution of his most holy office of Priesthood to wit in that he was crucified c. to such singular ends and purposes as hath beene said Where are they most faithfully and fully reported vnto vs Answer They are at large and with all faithfulnes recorded vnto vs as it were in a perfit harmonie by all the foure Euangelists ExplicatioÌ„ proofe It is very true as we reade Matth. ch 26. and ch 27. Mar. ch 14. and ch 15. Luke ch 22. and 23. and Iohn ch 18. and ch 19. And they are thus diligently and fully set downe by all the Euangelists and commended to the Church of God as being a most worthy part of the most holy historie of our Sauiour Christ most diligently to be read heard meditated and conferred vpon of all christians all the daies of their liues And that to many the most excellent ends purposes as was said as by the grace of God shall hereafter be declared But before we come to inquire of those excellent ends or any other of those excellent things which are to be considered concerning the chiefe humiliation and sufferings of our Lord Iesus Christ let vs inquire of the sufferings themselues and of the same his humiliation and that also in as commodious an order as we may for the helpe both of our vnderstanding also of our memorie Question touching so great and memorable a matter as this is How therfore may they be distinguished as may best serue to so good ends and purposes Answer The chiefe sufferings of our Sauiour Christ may not vnfitly be considered vnder these heads or seuerall branches following First those that belong to his preparing of himselfe to the induring of his sufferings at such times as he entered into the most serious thought and meditation of
haue returned him back againe to themselues and to their owne iudgement so farre forth as it was lawfull for them to proceed and therein to rest Wherevnto they replie so as the Texte sheweth that they professe plainelie that as they had alreadie iudged him worthie to die ther was no want at all of will and resolution in them but onlie want of power that they did not without seeking to him put him to death The which because they might not do of themselues therefore they required that hee would confirme their sentence And this saith the Euangelist was thus ouerruled by the prouidence of God that the word which our Sauiour had spoken before to his Disciples and euen the counsell of God himselfe to th' effecting of our redemption might be fulfilled concerning that kinde of death which he should die to wit not by stoning as Stephen was afterward tumultuouslie but by the death of the Crosse according to the manner of the iudgement of the Romane gouernour Concerning the which words of our Sauiour Read Ihon ch 12.32 And I if I were lifted vp from the earth will drawe all men vnto mee Thereby signifying as the Euangelist saith in the next verse what death he should die And yet more fullie and plainely Matth chapt 20.18.19 Iesus saith the Euangelist in that place tooke the twelue Disciples aparte in the way and said vnto them Beholde wee goe vp to Ierusalem and the Sonne of man shal be deliuered to the Chiefe priestes and to the Scribes and they shall condemne him to death And they shall deliuer him ouer to the Gentiles to mocke and to scourge and to crucifie him c. The Iewes therfore for want of power in themselues vrging still their plea against our Sauiour Pilate not satisfied with their generall accusation nor minding without further examination to confirme their decree hee putteth them to some particular information Heerevpon therfore aptlie may that seeme to followe which wee read recorded by the holie Euangelist Saint Luke chapt 23. Question What are his wordes Answer They beganne saith the Euangelist to accuse him saying wee haue found this Man peruerting the people and forbidding to paye Tribute to Caesar saying that hee is Christ a King This indeede may well seeme to follow in th'orderlie course of the Storie wherein the wicked men shewe themselues like themselues or if it might be worse then themselues For wheras before in their owne Councill they had sâ—borned false witnesses but could not with any colour proceede against our Sauiour Christ Explicat oÌ„ vpon their dis-agreeing allegations but insist and make their decree onelâ— vpon a forged accusation of pretended blasphemie in their owne hearing That is to say from the wordes of our Lord and Sauiour himselfe whereby in truth he gaue God the greatest glorie that might be in acknowledging himselfe the Sonne of God according to the same ende wherfore hee was sent into the world by God himselfe yet nowe before Pilate in this first accusation they omitting their former blasphemie till afterward doe playe the false witnesses themselues in charging our Sauiour with other false matter of sedition and treason The falshood wherof is euident by th' open and direct practise and doctrine of our Sauiour himselfe cleane contrarie therevnto as Matth 17.27 and chapt 22. verse 21. For he both payed tribute himselfe and also taught the people so to doe Neuertheles in omitting the forged crime of blasphemy against God and by their taking vp of this slaunder of sedition and treason against Caesar they take the most dangerous and speeding course that might be against our Sauiour For they knew well that Pilate would be more easilie vrged vpon this accusation concerning Caesar and his vsurped right then concerning any dishonour done to God although th'accusation had bene iust and true WEll then that we may now proceede Pilate hearing thus the matter wherevpon they principallie stood he leaueth the Iewes and goeth back againe into the common hall and taketh our Sauiour with him For so followeth the Historie as it is continued by the Euangelist Iohn chap 18. verse 33. c. Question What are the wordes of the holie Euangelist Let vs heere them Answer 33 Pilate saith the Euangelist entered into the Common hall againe and called Iesus and said vnto him Art thou the King of the Iewes 34 Iesus answered him saiest thou that of thy selfe or did other tell it thee of mee 3â— Pilate answered him am I a Iew Thine owne nation and the high priest haue deliuered thee vnto mee what hast thou done 36 Iesus answered my Kingdome is not of this worlde if my Kingdome were of this worlde my seruants would surely fight that I should not be deliuered to the Iewes but nowe is my Kingdome not from hence 37 Pilate then saide vnto him Art thou a King then Iesus answered Thou saiest that I am a King for this cause was I borne and for this cause came I into the world that I should beare witnesse vnto the Truth euerie one that is of the Truth heareth my voice 38 Pilate said vnto him What is Truth And when hee had said that he went out againe vnto the Iewes and said vnto them I finde in him no cause at all ExplicatioÌ„ In this Scripture we see how after Pilate had vnderstood the chiefe pointe of the accusation of the Iewes against our Sauiour that hauing gotten some ground hee proceedeth iudiciallie to examine him And this is his first examination by Pilate In the which wee haue to consider fowre questions that Pilate made and three answeres which our Sauiour gaue The first question of Pilate was asked in hypocrisie or more particularlie thus Art thou the King of the Iewes The second third are demanded in thesi as we may say that is more generallie after this manner in the second place What hast thou done And in the third place Art thou a King that is Dost thou professe thy selfe to be a King at all if not of the Iewes or any other people ciuillie yet any other way or in any other manner For thus farre doth this question of Pilate extend The last question is onely by occasion and in Pilates rash and hastie conceit not to be â—tood vpon though it was indeed most pertinent if he had had the grace to haue considered and accordingly to haue stayed for the answere of our Sauiour For what might be more meete and necessarie for a Iudge in anie case to vnderstand then the truth of that which is called into question before him And speciallie for Pilate in the present cause which was the most graue and weightie that euer came before anie Iudge since the beginning of the worlde or shall be to the end of the same But because hee staid not to heare the Answere hee lost the knowledge of the truth and so dâ—mnified himselfe no man knoweth howe much And thus it came to passe that to foure questions of Pilate wee haue but three
nature so as he is Father to no creature beside this confirmeth plainely that his prayer must needes be most effectuall with God aboue all that euer haue prayed or can pray Yea so as no prayer hath euer beene accepted from any but as they haue had doe and shall haue respect to the vertue and grace of his mediation and prayer And herein our Sauiour Christ performeth one speciall dutie of his most holy office of high Priesthood in that he praieth for sinners as wel as in that he yeelding to be fastened to the Crosse offereth vp himselfe an euerlasting and most propitiatory sacrifice vnto God that by his blood issuing out by the wounds of his holy hands and feete he might wash away the sinnes of all his elect Let vs come to the reason which is this For they know not what they doe Not that ignorance excuseth the offender or that he sinneth not because he knoweth not that it is a sinne which he committeth This is not the meaning of our Sauiour Christ for then what neede was there that he should pray so earnestly for forgiuenes or vse any prayer at all to that end In that therefore he praieth yea seeing he prayeth so earnestly that they may be forgiuen though they did not know what they did it is euident that their sinne was grieuous in the sight of God though they sinned of ignorance And so we read that God in his law appointed sacrifices to be offered for sinnes done of ignorance he giuing therein plainely to vnderstand that ignorance excuseth not seeing euery one might haue knowledge if the fault were not in our owne negligence but contrariwise that sinnes done of ignorance are damnable if they be not pardoned for Christs sake vnto whom all the sacrifices pointed Read Leuit. chap. 4. the whole chapter What was the meaning of our Sauiour then in this reason which hee vseth No doubt his meaning is to giue to vnderstand that there is a great difference betwixt sinnes committed of ignorance and those that are committed of presumption malice against knowledge and conscience yea betwixt one and the same sinne committed in so diuerse a manner from so differing a ground and originall For that done of ignorance must needes be sinfull in a lesse degree then the other and accordingly pardoned more easily or with lesse difficulty as one may say Our Sauiour therfore in vsing this reason would leaue some special ground of comfort for those of his persecutors whosoeuer should afterward come to the conscience of their sinne when their consciences should beare witnes with them that they did they knew not what so were within the coÌ„passe of the prayer of our Sauiour when as on the contrary he would exclude all such froÌ„ the comfort of it whosoeuer sinned of malice against their knowledge with a high and presumptuous hand as some of his persecutors did as may appeare by his doctrine concerning the sinne against the holy Ghost deliuered against them Matth. 12.31.32 And as Stephen the holy Protomartyr next after our Sa Christ doth plainly declare Act. 7.51 in that he chargeth them to haue resisted the holy Ghost Concerning all which the Apostle Peter saith that our Sauiour committed his cause to him that iudgeth righteously 1. Epist. 2.23 But how may it be said that any of those that persecuted our Sauiour Christ and did execution vpoÌ„ him were ignorant of that sinne which they coÌ„mitted seeing they knew no cause against him why they should so deale as they did For no man can be ignorant of this that it is a sinne to do violence against any man without cause It is very true Neuerthelesse in this case our Sauiour may iustly say that a number of them knew not what they did For their sinne was greater then they were ware of yea though they had beene conuicted in their consciences to haue dealt vniustly cruelly against a righteous man For they knew not that this righteous man was the Lord our righteousnes they knew not that he was the Sonne of God the Lord of life glory c. For then surely as it is testified of those whom our Sauiour praieth for they would not haue crucified him According as we read Act. 3.13.14.15.17.18.19 And chap. 13.27.28 And 1. Cor. 2.7.8 We speake the wisedom of God in a mysterie c. which none of the Princes of this world haue knowne for had they knowne it they would not haue crucified the Lord of glory Note It is not onely ignorance for a man not to know a thoght or action to be a siâ—ne but also not to know how great and grâ—euous a sin that is which his conâ—cience telleth him though lâ—â—â— nâ—ly that it is a 〈◊〉 But to conclude the interpretation of this reason of our Sauiours praier did he onely pray for the forgiuenes of those that sinned of meere simple ignorance No doubt our Sauiour being most aboundant in pitty compassion did vnderstand ignorance in as large a significatioÌ„ as it might possibly be extended vnto Yea so farre as if malice were of ignorance or that ignorance was more then malice we are not to account any such whosoeuer were of the elect of God to be excluded or excepted by our Sauiour The which affection he carrieth still toward all other that belong vnto God euen to this day whosoeuer sinne in the like manner against him in persecuting of his seruants for his Gospels sake or in resisting his holy word and ordinances though none can now so directly iniurie his most holy glorified humanity as these did The vse of all is briefly this that insomuch as by ignorance men are carried headlong to rush into so great sin as they are not ware of therfore The ground and history of his crucifying it is the duty of all to seeke after true knowledge iudgement from the word of God that by the light direction therof they may not only auoid sinnes of ignorance to do they cannot tell how great euill but that they may be wise to obey God and in obedience vnto him to doe more and greater good then they can see or vnderstand of as doubtlesse euery one doth that walketh faithfully in his calling as in the sight presence of God But of the vses both for duty and also for comforts we shal by the grace of God inquire consider more fully afterward Now the course of the holy story requireth that wee come to the third part of the execution of the sentence of Pilate against our Sauiour with the sufferings and other worthy matters appertaining vnto it This third part of the holy History of the execution as was obserued containeth the time of the continuance of our Sauiour vpoÌ„ the Crosse The which time we may not vnfitly distribute or distinguish into these three parts or spaces dâ—mensions as it were First froÌ„ the third houre of the day vnto the sixt Secondly from the sixt houre to
according to the most holy annointing of God and that he should ascend vp to the heauenly throne of the Maiestie thereof Neither could he otherwise with any comfortable hope of remission of sins and of the inheritance of his heauenly kingdome among the rest of his Saints desire our Sauiour to remember him that is to shew him so great and grieuous a sinner when he should take the possession or sit downe in the throne of his kingdome And thus we may plentifully perceiue by these so manifold excellent graces wrought so speedily and without all meanes yea against all outward lets hinderances obiect to his senses by the reproches of the wicked against our Sauiour notwithstanding the troublesome paines of his own crosse that his conuersion was most extraordinarie and admirable and therefore a most euident and eminent declaration of the mighty grace and vertue and merit of the sufferings of our Lord Iesus Christ in the sight of his father to reconcile poore sinners yea euen most great and grieuous sinners vnto him whosoeuer shall find grace truly to beleeue in his name and vnfeinedly to repent of his sinnes as this great sinner did And hereunto we are to adde for the conclusion of this point and for a perfect confirmation of all that hath beene obserued concerning this rare conuersion the most gracious answere of our Sauiour Christ to the suppliant and repenting thiefe the which wee reade in these most sweete and comfortable words as the Euangelist Luke doth likewise rehearse them Then said Iesus vnto him Verily I say vnto thee to day shalt thou be with me in Paradise O admirable effect of mercie answerable to the former admirable cause of mercie I meane that gift of mercie in the conuersion of this so miserable a sinner of the most free grace and mercie of God our heauenly father whose onely fauour is both the cause and also the effect of all mercy he crowning and rewarding nothing in any of his elect children but those gifts and graces which he hath first giuen them The greatnes of this grace of our Sauiour is to be considered from his own words the faithfull interpreter of his gracious mind and therefore let vs stand a litle to ponder and weigh them Verily saith our Sauiour euen he that is the truth affirmeth it in truth and with his holy and graue affirmation vsuall to him in the affirmation of great and weightie points worthy all credit to the end he might raise vp the mindes of those to whom he spake to the more firme and vndoubted faith of them thus he speaketh to the conuerted thiefe of a profane thief being now changed to be a beleeuing and holy Christian And it is to great purpose that it be obserued that he who is thus the truth and the true Sauiour speaketh it because whosoeu r else had spoken it it should haue beene a vaine speech Yea it is singularly to be obserued that Christ crucified speaketh it because it is by the vertue of his sufferings vpon the crosse that he saueth both him and all of vs. And therefore to magnifie the benefit of his crosse he is thus gracious and earnest in giuing assurance of remission of sinnes and eternall life to a very great and grieuous sinner Neither doth our Sauiour hold him in any long suspence by making him a promise for a long time to come but he assureth him of the experience of his mercy and saluation euen the same day the day also being now halfe spent to the end that the poore soule might be comforted more and more with the assured hope of a blessed life against the discomfort of the naturall death euery minute of the houre more and more hasting and approaching Yea and he doth not assure him of a small blessing and fauour but that hee shall be with him that is that his soule shall be with the soule of our Sauiour Where Euen in Paradise that is in heauen According to that similitude whereby the holy Scriptures doe sundrie times vse to signifie the same as 2. Cor. 12.4 and Reuel 2.7 And euen to this end that the holy delight and spirituall pleasure and ioy of heauen might be familiarly shadowed out from the Hebrewe word Pardes which signifieth a pleasant and delightfull garden or orchyard principally alluding to that garden of Eden wherein Adam was placed at the first in a very blessed and comfortable estate and condition To the which ende also our Sauiour ioyneth these two together with me in paradise meaning in the like happie estate condition for euer though not in the same degree of honour glory which is not meet for any creature according to the most holy prayer of our Sauiour Iohn 17.20.21.22.23.24 Such is the most gracious promise and answere which he maketh the repenting sinner he himselfe as well as the thiefe hanging yet fastened to the crosse Wherein notwithstanding we see how he beginneth his most glorious triumph The which wordes of our Sauiour were noe doubt not onely comfortable to the thiefe that was though now noe thiefe but a Saint clothed with the righteousnes of Christ by a true and liuely faith but also to Marie the mother of our Sauiour and to the other Maries mentioned before and to Iohn his beloued Disciple who no doubt marked these things and laied them vp in their hearts And they may also be exceedingly comfortable to vs and to all true beleeuing Christians as we are diligently to obserue in our course and order among the rest of the comforts Hetherto of the first part or space of time and the memorable things falling out therein which we propounded to our selues to consider of concerning the third that is to say the last part of the execution of our Sauiour The first part or space of time as wee haue seene reached from the fastening of our Sauiour to the crosse which was a little after the third houre to the sixt houre of the day which was with them about high noone THe second space of time which we according to the course of the holy storie haue propounded to consider of as iâ— were in another diuision or seuerall treatise is from the sixt houre to the ninth touching those other like worthy and memorable things which fell out in that time Of this part of the storie let vs therefore henceforth set our mindes with like reuerence and diligence earnestly to inquire But this we are to doe from the ground testimonie of the holy storie Which therefore are the words thereof 44. It followeth thus in the Euangelist Luke ch 23. v. 44.45 And it was about the sixt houre and there was darkenes ouer all the land vntill the ninth houre 45. And the Sun was darkened the vaile of the Temple rent through the middest The holy Euangelist hauing described vnto vs the notable conuersion of one of the thieues the gratious acceptation which our Sauiour vouchsafed him he telleth vs now about
gradu At in Christo qui sine vitio pasâ—iones omnes nostras animales inanerat sine vitio imperfectione ista sicut reliqua ipsius tum dicta tum facta fuerunt Homil. 32. in Historiam Passionis That is first of all saith hee let this be agreed vpon that these wordes containe not in them any waywardnesse of an vpbrayding or angry minde as though Iesus Christ should contend with his Father and vrge him to giue an account why hee should thus deale with him for then hee would not haue betaken himselfe vnto him as to his God and that by doubling of the word his God but that they are a dolefull speech of a mind most deeply distressed yea euen of a Sonne most obedient to all the commaundements of his Father Yet so as while he considereth himselfe being in this agony hee thinketh that vnlesse some helpe be yeelded vnto him more then his owne that he shal be altogether vnable to beare so great a burthen and to perfit those things which were imposed vpoÌ„ him and to bring them to their desired issue as though he should speake to his Father in these words Behold O Father I am heere yea euen willingly in that estate wherein it is thy good pleasure that I should be but the sense and feeling of thy exceeding great anger doth forcibly draw from mee these complaints insomuch as I cannot but maruell howe it should come to passed that I should perceiue no presence of thy fauour and assistance and the rather because without it that which it is thy will to worke by me and wherevnto also I am willing and desirous readily to obey thee in all things can neuer attaine the kindly issue of it So then from this pure and entire fountaine hath issued the present complaâ—nt which long since was vttered by Dauid in the same words he speaking of himselfe in respect of those exceeding great straites which he was in Psal 22.1 Yet as a type of Iesus Christ as it is manifest from the rest of the Psalme Wherein notwithstanding we are to obserue by the way that there is a great inequality betweene the figure the truth it selfe For the state of Dauid who wrote this Psalme though being very full of affliction and calamity yet was it by infinite degrees lesse then those sufferings which Christ indured vpon the Crosse wheâ—her we consider the cause or the measure or the effect therof And beside Albeit Dauid did not powre forth those his prayers without faith and hope yet as it falleth out in the best works of the most perfect among the children of God hee made some humane failing or slip so that there might easily be some remainder of fault seeing our faith is alwaies mixed with vnbeliefe and our hope with some spice of doubting But in Chriâ—â— who tooke vpon him all our humane passions without sin these things weâ—e without all sin and imperfection as all other of his speeches and actions were Hetherto Beza in his 32. Homily vpon the Historie of the Passion of our Sauiour Christ And thus it may be euident vnto vs how infinitely great and grieuous the sufferings of our Sauiour were euen from the beginning in the Garden and before to the very end of the same though not in euery moment in like degree so that well might the same worthie seruant of our Lord Iesus Christ both preach and write as he hath done in the beginning of the same Homily that it is not enough for vs to know and beleeue that Iesus Christ suffered for vs vnto the death as it is onely the separation of the bodie and the soule vnlesse we doe consider this death of his after a speciall manner without which the death of Christ could not be our life And therefore as hee saith further they are exceedingly deceiued and doe still continue in errour who looke no further then vpon those griefes which be bodily sensuall and naturall in these sufferings of Christ and namely in this his death c. And a little after The death of Christ saith he was such as our sinnes doe deserue and therefore it behoued our surety and pledge to suffer not onely the dolours and vexations which are common to soule and bodie euen to the last breath but that vnto these should come also that which is the greatest of all other to wit the feeling of that horrible wrath of God euen in the soule it selfe the which the sinnes of all the elect which are haue beene and shall bee to the end of the world did deserue Moreouer whereas wee are by our sinnes made debters not onely to the first death which is a seperation of the body from the soule but also to the secoâ—d death which beside the torment of the soule for a time is a renued coupling of the body and the soule accompanied with the perpetuall curse of God and all vnvtterable torments to indure for euer He saith further that our Sauiour Christ our surety that he might deliuer vs from both hath suffered the first death accompanied with all the apprehensions and terrours of the anger of God whereby the vnbeleeuing that die passe from the first death to the second But insomuch as hee willingly indured the sorrowes of the first death ioyned with the apprehensions and terrours of the second and that also with a willing and most holy and most perfect obedience cleane contrary to the rebellion of our first parents therefore hee was freed from the corruption of the body an effect of the first death and much rather from the eternall punishments of the second Nay contrariwise by the first death he hath made a way to the glory of the true and perfect life both for himselfe and also for all those whom the Father haue giuen him c. So then hee hath most mightily and valiantly vanquished as well the first death as the terrours and apprehensions of the second and he hath appeased the wrath of God toward all his elect the true beleeuers in his Sonne our Lord Iesus Christ This vertue flowing from the head to the members not without an exceeding great wrastling of the humanity out of the which he himselfe though hee was most iust and had receiued the Spirit without measure could neuer haue gotten foorth vnlesse his Godhead had vpheld our nature in him that it should not bee ouercome And in the same Homilie speaking of that dereliction or forsaking which our Sauiour complaineth of we affirme saith hee that this word is to be vnderstood in such sort as God oftentimes is said either to come to vs or to depart from vs to know vs or not to know vs to wit in respect of his speciall fauour and presence Wherefore wee will not doubt to say that in this combate our nature remained in the Person of Iesus Christ and shall remaine for euer without any seperation from the Father and the holy Ghost but as touching the sensible fauour and speciall presence of
the Deitie wherby he should be released from the horrible and astonishable feeling of the anger of God against our sinnes the which his iustice must reuenge by most bitter punishments vpon our Surety it was behouefull yea necessarie that it should for a time be left destitute of all fauour and present helpe of the Deitie except only so farre forth as was necessarie least it should faile in this incounter And of this very same thing haue the ancient spoken exceeding well and very fitly concerning this satisfaction for sinne that the Deitie did as it were rest it selfe that is did not put forth the owne operation and working for the causes alreadie alledged The which thing we haue also experience of in our selues insomuch as though the body be a sleepe after a sort yet the soule is not essentially seperated from it howsoeuer it doth not exercise the actions thereof as when the body is waking saue onely that it maintaineth the naturall life in the which point lieth the dâ—fference betwixt a liuing body soundly brought a sleepe and a dead carkasse To the same purpose writeth the same seruant of Christ a faithfull and learned Preacher of his Gospell concerning the trouble of the soule of our Sauiour in the garden Homily 5. to shew that how great soeuer and perplexed his sorrow was yet it was without all sinne Vnderstand ye further saith he a certaine point most necessarily to be knowne to wit that like as the humane nature of Iesus Christ was very naturall and yet voide of sinne so also were his terrours without all spot of sinne howsoeuer the affections of our nature which is altogether corrupt in it selfe yea euen when they seeme to be worthie some praise insomuch as there is remaining some naturall discerning betwixt vice and vertue they are no other then corrupt fruites from a corrupt tree c. Finally that I may couch all in fewe wordes all the humane affections of the humanitie of our Sauiour Christ the which in the most regenerate men are alwaies mingled with some frowardnes distrust or despaire they were in him naturally pure and therefore defiled with no blot And as the cause of all these things were in vs and not in him but onely vpon him as vpon our surety in that he set himselfe to answere for vs so likewise the punishment was in him that it might not be in vs. O the vnmeasurable goodnes and more then incomprehensible wisedome of God that the Sonne of God should so farre abase himselfe that he should be plunged into the gulfe of hell for vs to the end that he obtaining the victory ouer our enemies should therewithall lift vs vp aboue all heauens And a while after to make it cleare how our Sauiour should be thus exceedingly troubled and perplexed in his humane nature seeing he was also very true God hee saith further like as wee rehearsed before Wee must add that which is not vnfitly obserued by one of the Fathers concerning this mysterie of our redemption imposed on the Person of the Sonne that it was necessarie that our nature in the which he was to suffer should perfectly feele the horrour of that curse of God which we had deserued and that he should for a season behold no other thing in the Person of the Father but that horrible and euery way terrible rage of the diuine wrath the which he must for our cause goe vnder and swallowe vp And as touching the Godhead of the Person of the Sonne it selfe it rested for the while and did not put forth the vertue thereof reposing it selfe quietly as it were in the decree of God the Father The same are wee to iudge concerning the Person of the holy Ghost who sustained the humane nature being in so great distresse onely so farre forth that it should not be altogether swallowed vp of the diuine wrath O vnmeasurable and incomprehensible wisedome of God reuealed vnto vs for our singular benefit yea made so plaine that it may bee felt when as yet the Angels desire to see and search more throughly into it 1. Pet. 1.12 Neither will I neglect in this place to set downe the wordes of this learned Preacher and Writer which wee reade in his shorter notes both vpon Matthew chap. 27. verse 39. c. Christ saith hee that he might make a full satisfaction for vs suffered and ouercame not onely the extreame vexations of the body but also of the soule And vpon the 12. verse c. The heauen it selfe is darkned through horrour and Iesus crieth out ouerwhelmed as in the gulfe of Hell and in the meane while is scorned And vpon Marke 15. verse 34. Christ mightily incountering with Satan with sinnes and finally with death all armed with that horrible curse of God his body hanging vpon the Crosse oppressed with exceeding dolour his soule ouerwhelmed in the gulfe of hell hee doth for all that get out crying with a loude voice And although death hauing wounded him hee is bereaued of life for a time he shaking alâ— things both high and lowe the vaile of the Temple being rent asunder and with an inforced testimonie from his executioners he giueth to vnderstand that he himselfe shall shortly be declared the Conquerour and Lord of all though the rest of his aduersaries remained obstinate in their scornings To conclude If we would see this great point of the extreame sufferings and inward perplexed distresses and dolours of the soule of our Sauiour Christ both in the garden and vpon the Crosse opened with great dexterity and all contrarie scruples remoued let vs read his large annotations vpon the 7. verse of the 5. chap. to the Heb. The which also I will in a chiefe part set downe in english for their sakes that could not otherwise vnderstand what he writeth But saith he there are some also who crie out that wee bereaue Christ of his Deitie if we admit this interpretation that Christ feared left he being ouerwhelmed with aduersity should be ouercome or swallowed vp of death But I demaund hath not Christ not onely taken the nature but also all the affections of man howe base and weake so euer sinne onely excepted Certainly hee that denieth this is no Christian. Wherefore if it be so I demand how it should not agree to Christ to feare yea to feare greatly and to be sore abashed seeing he sticketh not to acknowledge himselfe in that he is man to be ignorant of the secret counsells of God Marke 13.32 And truly vnlesse our high Priest had beene tried this way also yet without sinne how should he haue deliuered vs from this euill which is one of the chiefe to wit from that inmost sense of the wrath of God from the trembling feare and affrighting of the minde while it should be thinking of that most seuere iudgement of the wrath of God For whence was that inuincible constancy of Martyrs but from this that Christ who felt those terrors being heard out of them did
ridiculous and vnsauorie iest For by occasion that our Sauiour speaking in the holy language or in the Syrian tongue of neare affinitie with it calleth him Eli that is my God and doubleth his speech see say they he calleth for Elias and so they tosse this speech one to another as though they should say he calleth vpon God but he may as well looke for helpe from Elias as thinke to find helpe with God The name of Elias is indeed a word that signifieth God yea the Lord my God the which no doubt was giuen vnto him as a profession of the faith of his parents according to the couenant which God made with his people to be the Lord their God Elijah The Lord is my God And our Sauiour doth in his words in special maner looke to the promises of God made to him as the ground of his couenant toward his people but nothing at all to the person of Elijah If it had bin his pleasure to haue come downe from the crosse he would haue done it without the helpe of Elijah Let vs therefore leaue these scorners branded for euer with their owne iust reproch for this petulancie and wanton mockerie in so graue a matter as this was aboue all other that they had to deale with And let vs by beholding their shame take warning that we do neuer thinke or speake lightly of any of the graue matters and mysteries of God but cleane contrariwise let vs by all meanes both by thought word and deed giue all the honour and glory that we can vnto them and specially in respect of those things which doe concerne our most reuerend and blessed redemption NOw let vs come to the second speach of our blessed Lord and Sauiour which was this I thirst A short speech indeed but that which containeth matter of great and large moment as we may perceiue by that report which the Euangelist Iohn maketh of it as hath beene rehearsed before Let vs therefore from his report consider of it We cannot denie but the vineger was giuen to our Sauiour in mockerie rather then of good will to quench his thirst answerable to their deriding speeches at the same time as wee haue alreadie seene And like enough that they might euen of purpose offer him their vntooth some potion to drinke oftener then once to molest and trouble him therwithall But seeing we haue already taken our leaue to leaue them with their wicked scoffings let vs now looke onely vnto the most graue and holy mind of our Sauiour in these words I thirst according to that as was said which the Euangelist Iohn maketh report of them vnto vs. He therefore giueth vs plainly to vnderstand that although our Sauiour Christ could not but thirst and that from a most vehement and continued drought more vehement then that of Sampson Iudges ch 15. verse 18. or then Dauids thirst 2. Sam 23. verse 15. he hauing passed through many most hote and tedious brunts for so many houres both on the crosse and before his fastening therevnto yet that hee might in complaining of his most naturall and vehement thirst make it manifest that he thirsted more to doe the will of God and to procure our saluation then to take any bodily refreshing the Euangelist Iohn telleth vs that he spake of his thirst to the ende that the Scripture might be fulfilled in this behalfe And that for the same cause he did now tast of this vnpleasant drinke though he had refused before to tast of it So then it appeareth plainely that our Sauiour was most willing to indure the vtmost of that crosse which was laid vpon himselfe and whereunto he was afterward fastened to the end he might make a full satisfaction for our sinnes that there might be no after reckoning no not so much as for one farthing as we may say vnpaied rather then in the least thing to seeke his owne priuate and naturall reliefe And this is a very weightie and worthy matter for vs all very diligently and thankefully to muse and meditate vpon as wee shall haue occasion in the comforts and duties to call to minde againe But in the meane while for the clearing of this point let vs not neglect the diuine prouidence of God whereby it came to passe that these scorners in vsing their diligence though mockingly to reach our Sauiour vineger did fulfill that which was foretold almost a thousand yeares before by the spirit of prophesie as we read Psal 6â— 20.21 Rebuke hath broken my heart and I am full of heauines and I looked for some to haue pitie on me but there was none and for comforters but I found none For they gaue me gall in my meate and in my thirst they gaue me vineger to drinke This was indured of Dauid to speake metaphorically and typically for he found a hard diet from the hand of his persecutors but it was really and properly fulfilled in our Sauiour Christ Thus much for the interpretation of the second speech THe third followed immediate after that hee had receiued that is after that hee had drunke the vineger that was reached vnto him by a sponge put vpon an hyssop or as some doe thinke rather vpon a Rosemarie stalke lengthened as Matthewe and Marke declare by a reed Piscator in Ioh cap 19.27 in Scholijs a cane reed as it is like whereunto the end of the stalke was put that it might be long enough to reach vp to the mouth of our Sauiour vpon the crosse The speech of our Sauiour was this It is finished A short speech like to the former and of the like weight of a more large and generall extent as we are now to consider For it containeth a most large and holy testimonie euen from the sacred mouth of our Sauiour who is the truth it selfe that all things appointed of God to be indured of him in his passion were now at the last point yea that all whatsoeuer was either foretold by the holy Prophets or prefigured in the lawe were now fulfilled euen vnto the point of death So that nothing remained at this instant for the perfecting of the most holy sacrifice which he was to offer vp for the satisfaction of Gods iustice and for the eternall redemption iustification and sanctification of all the elect of God but euen the last act as we may say of the passion which was death it selfe and therein the surrendering vp of his soule into the hands of his Father So that here wee haue a most full and perfect ground to proue the absolute perfection of the sacrifice of our Sauiour Christ in that hee offered vp himselfe to be a propitiation for our sinnes and for the sinnes of all the elect from the beginning of the world to the ende thereof when once he had died the death For now there was nothing else remaining as we may say but the actuall passion of death it selfe But the consideration of this perfection of the sacrifice wee will
ceased neither yet doe cease to couer whole christianitie with new vailes who also haue so farre increased in impudencie that they doe euen openly restraine the seely people from the way of the Sanctuary that is from the reading and vnderstanding of the holy Scriptures For they haue disguised the Scriptures by tuning them into songs mixed with infinite deuises and lies the which also they haue thrust vpon the people in a strange language after they haue deceiued them with the visard of an inwrapped faith And now saith he further marke another Sermon of the same Preacher to the enemies and molesters of this crucified man speaking to them after this manner Woe vnto you ye cursed people what doe ye Ye doe open the way into heauen which hetherto hath beene shut vp for him whom ye could not abide vpon earth the which thing I the vaile here set vp did make a representation of Now so it is that I must lay open the way vnto him from the bottome to the very vpmost top And herewithall I doe admonish you euen you hypocrites I say who abuse the vaile of deuotion and godlines to the murthering of the author and Prince of life that you are herein the instruments of your owne destruction and of the abolishing of this Temple the which you haue so greatly abused For I doe open vnto him who had hetherto figuratiuely dwelt in the Temple a way for him to goe out of it neuer to returne thither againe but to leaue this howse vnto you voide and desolate like as hee told you when with scourges he cast you and your marchandise out of it twice before Iohn 2.15 Matth. 21.12 and 25.28 Such was the Sermon of this vaile vnto this vnthankfull people with whom at this day there is no Priesthood no altar no Temple to speake in a word no state of people the which truly though they had them now yet could stand them in no stead but that which is farre worse vpon whose heart so great a couering is laide that they are altogether blinde in the vnderstanding of the old new Testament 2. Cor. 3.15 But alas by how much the vice of the ingratitude of vs miserable Gentiles is greater by so much is our blindnes greater thē was euer that of the Iewes insomuch as Pastors neglecting the direction of the holy Ghost by whom wee were led with so great light into all truth comprehended in the sacred and very true Apostolike writings casting foorth an exceeding brightnesse some through ouer great negligence other by too great a conceit of their knowledge and other of ignorance and superstition haue suffered not onely the Iewish vaile to be sowed together and set vp againe as is manifest by the Iewish ceremonies brought againe into christianitie in witnes whereof let be holy water the Chrisme the annealing lampes and tapers Priestly garments and other trifles not a few of this sort but also they haue suffered a more grosse and thick vaile to be retained vnder pretence of holines and religion then hath beene among the Heathen witnesses the same their holie water Altars Idolls the names onely whereof are changed crownes Missa gesticulationes quas acibi mimicas non minus ridiculas quam superstitiosas apellat Hom. scil 34 and goodly vestiments in the worship whereof they doe also burne incense and finally the manifold moppings or busie gesturings vsed in the Masse with other new vailes aboue number and Sacraments which they haue fained For the which the Lord being iustly wroth he hath vtterly subuerted and ouerthrowne infinite Churches in the East in the South in the North and in the greatest part of the West And as touching them that remaine deseruedly hath the Lord in the Westerne parts giuen such power to the Spirit of Error that Christ suffered nothing at the handes of the Iewes the which the small number of the children of God yet remaining euen such whose eyes God hath opened doth not suffer at the hands of the Caiaphases Priests and Pilates of this age And which is farre more to be lamented wee see darknes by little and little cast euen vpon those places the which that true Sunne had begunne to make lightsome with his very bright-shining beames For out of all doubt there are ouer many euen among those by whom the spirituall Temple of Iesus Christ beganne to be restored in our age who not duly considering that which is purposely said by the Euangelists that this vaile was rent not onely halfe way through or by the third or fourth part but from the bottome to the very toppe of it haue grieuously erred in that they haue a remainder of the leauen as by experience it selfe we finde so that if it be not preuented betimes the whole leauen will waxe more sowre then euer hitherto it hath done But brethren let vs giue immortall thanks to the Maiestie of our most gratious God for that he hath dealt otherwise with this place and with many other and yet let vs thinke in good earnest that if we doe not walke more carefully as the children of light following the light of the Gospel while yet it shineth as the Lord saide once to the people of the Iewes Iohn 12.35 that it will come to passe that this so great a benefit shall turne to our greater iudgement as the Lord threatneth Luke 11.26 Whereof O how many I speake it with griefe wicked Atheists are witnesses at this day who of superstitious ones in the beginning haue at the last proued Athiests Libertines and Epicures yea euen persecutors of the Church of God by whom they are deseruedly thrust out of his house and giuen ouer to the Prince of darknes This is that which the vaile preached heretofore of old and it teacheth vs the same things euen to this day Hetherto out of Beza Hom. 32. vpon the History of the Passion toward the end of the Homilie YEa and because his holy Prosopopie is no lesse fruitfull then delightfull concerning the other effects that did either accompanie or immediately follow the death of our Sauiour I will not be ashamed to play the truant so long till I haue borrowed from him that which I meane to write for the interpretation of the wisedome and power and mercie or wrath of God signified thereby Now therefore concerning the second effect which was as it were a second Preacher let vs heare saith Beza what the earth signified the which insomuch as it subsisteth by the most mighty arme of God alone it is neuer moued but that arme is likewise moued to shew forth the great and extraordinarie wrath of God euen as if he did hardly beare that the earth should beare men anie longer so that wee are not to sticke in naturall and second causes which the Lord vseth when and how it pleaseth him But in this place the historie teacheth vs plainely enough that the earth would testifie as it were by name that it detested and abhorred that wicked
mischiefe practised euen against the Person of the Creator The grouÌ„d and history of his Death as the most wicked practise of all that can be named to haue fallen out at any time and that it did acknowledge that crucified man how abiect of how vile account or appearance soeuer and by this mouing yeelded faithfull obedience to him to the reproofe of his persecutors as vnto the Creator thereof without whom nothing was made of those things which were made Iohn 1.3 And furthermore by this mouing as it were by groning it complained vnto God that it did vnwillingly susteine and nourish so wicked and mischieuous a people and therefore did as it were intreat leaue that it might swallow them vp into the bottomelesse gulfe of it as it did Corah and Dathan of old Num. 16.31 insomuch as here the cause of a farre more excellent Moses was in hand and of another altogether differing from Moses and so likewise of a crime farre more detestable then that which was committed against Moses And in very deede not long after the earth vomited out these men and the swords of the Romans destroyed them Moreouer this Land aboundantly blessed of God with very great blessings and specially with extraordinâ—ry fruitfulnes by the mouing of it selfe gaue witnes to that horrible change wherevnto it fell it being by little and little transformed into a desert as if it had beene strowed with brimstone and salt euen as Moses manie ages since hath very expresly prophesied that it should come to passe Deut. chap. 29. verse 23. Reade also Psal 107.34 Loe this was the Sermon which the earth made then to euerie one of that most deafe auditorie But since that time what Nation is there where it hath not preached the same and that also in a more sharpe manner For how many Cities haue beene ouerthrowne yea how many Countries haue beene swallowed vp euen in our remembrance in euery part of the world by such earthquakes And that I doe not goe farre off was not this Church wherein we come together as also the whole Citie shaken yea and the whole countrie neare vnto vs for fiftie miles in compasse hath it not trembled a few yeares since vnder the weight of so many huge and high mountaines remaining euen from the time that the foundations of the world were laid And albeit Gâ—d hath spared vs yet he hath not spared all nor dealt so fauourably with them For behold not very long agoe halfe of the Citie of Vienna in the Countrie of Austria a foretresse of these christian parts of the world was ouerthrowne And yet who is moued in himselfe who trembleth To be short who learneth to be wise from the example oâ— other Thus then we see how the trembling of the earth at the death of our Sauiour Christ preacheth the wrath of God against all sinne and namely against the most blockish and hard hearted Iewes whom the most fearefull spectacle of the most grieuous sufferings and death of our Sauiour could not cause to feare though they were laid vpon him for their sinnes I meane for the sinnes of so many of them as did according to the election of God belong vnto him Moreouer the earth by this trembling acknowledged and testified that this crucified man was the onely true Messiah so to be acknowledged and reuerenced of the whole Church of God Yea and no doubt it did therewithall giue to vnderstand as we may well conceiue that the effect of the death of Christ was and should be most mightilie for euer before the Lorde and in the preaching of the Gospel properlie to the iustification and saluation of the elect and by accident that is by reason of the contempt of the wicked reprobate to their most fearefull and eternall condemnation For thus saith the Lord himselfe both by prophesie aforehand Hag. 2.7 8 9 10. And by faithfull record vpon the performance of the prophesie by the comming of Christ and that which followed vpon it as Heb. 12.26 I wil shake the heauens and the earth c. And as the prophet Haggai saith I will moue all nations the desire of all nations shalâ— come c. And when as euery strange thing either in heauen or in earth eclipses appearing of cometes death of Princes earth-quakes c. doe cause vs to expect strange things to follow why should wee not consider from the vnwonted quaking of the earth together with the darkening of the Sunne and other strange accidents at the death of our Sauiour that euery one apart and much rather all ioyntly together were tokens of strange consequences or things to follow as also it came to passe in the open sight of all the world immediately vpon the same euen to this day The cleauing of the rockes anâ— throwing oâ—en the heauie couerings of the Sepulchres sheweth that it was a mightâ—e ea thquake wherewith God at this time shucked the earth Itâ—m A memorable iudgement of God ten years beâ—ore the Pâ—eacher preached this doctri e the which he set downe in writing about twelue yeares since ANd for a further declaration thereof let vs come to the third Sermon euen that which the cleauing of the rockes and stones did preach For this as Beza well saith is a very speciall circumstance not lightly to be passed ouer to wit that the very rockes were clouen by the earthquake and that not to yeelde forth plentie of water as once they did in the desert through the exceeding great mercie of God Exod. 17.6 but contrariwise to commence a sore action against this sturdie-hard-hearted and incorrigible wicked people And what shall we say else Were not saith Beza the rockes before our eyes ten yeares since clouen asunder the which we would haue thought could not haue beene sundered Were they not roled and tumbled more then a whole mile bâ—eaking downe all whatsoeuer was in their way with such force as one would not thinke And for conclusion O how horrible a sight was it Did they not ouerwhelme dwelling houses meddowes vineyardes fields men women children cattell and all yea and all this fell vpon them if that be true which is reported of them of whom that may truly be said which the Lord saide to the people of his time concerning those vpon whom the towre of Siâ—oam fâ—ll and pressed them to death Luke 13.4 So then wee want not preachers no not from those things which by their owne nature want sense beside those things which are daily beaten into our eares out of the word of God and which conscience it selfe doth night and day tell vs of But we haue neither eyes to see nor eares to heare so that it remaineth onely that the threatnings of God so long time despised of vs be in horrible manner executed vpon vs while the earth groneth vnder our feete crauing iudgement and vengeance from God against the wickednes of men waiting euen witn sighes for that last day Rom. 8.20 in the which
we are to consider of euen vntill the body of our Sauiour was to be taken downe from the Crosse they only are now behinde For as touching that which followeth of Ioseph it may be fitly râ—ferred to the act it selfe of the taking downe of the body of our Sauiour because hee was the next and immediate instrument of the procuring of it Question Wherefore before we come to that point of the Storie What is that which is recorded concerning the dealing of those speciall souldiers to whom was committed the breaking of the bones of the crucified bodies Answer It followeth in the Euangelist Iohn the 19. chap. from the 32. verse to the 38. in these words 32. Then came the souldiers and brake the legges of the first and of the other which was crucified with him 33 But when they came to Iesus and saw that he was dead alreadie they brake not his legges 34 But one of the souldiers with a speare pierced his side and forthwith there came out water and blood 35 And he that saw it beareth record and his record is true and he knoweth that he saith true that ye might beleeue it 36. For these things were done that the Scriptures might be fulfilled Not a bone of him shall be broken 37 And againe another Scripture saieth They shall see him whom they haue thrust through ExplicatioÌ„ In these words the holy Euangelist declareth what followed vpon the sute of the Iewes to Pilate And we haue these fiue things to obserue in them First that vpon the commission or commandement of Pilate who granted the sute of the Iewes the souldiers to whom the execution appertained brake the legges both of the one and of the other of those that were crucified with our Sauiour that is to say they brake the bones of the lower parts of their legges betwixt the knee the ankles as the Greek word signifieth the which parts also were more apt easie to be broken with some batt or cudgel Tascelâ— which it is like they vsed to that end according to the custome of that part of the execution verse 32. Secondly we are to obserue that contrary to the custome and request of the Iewes he legges of our Sauiour were not broken verse 33. Thirdly that moreouer and beside the custome his side was pierced euen to the heart as the effect following vpon it sheweth insomuch as both blood and water issued as is most likely from it the water from betwixt the membrane or thicke skinne that compasseth the heart it selfe wherein vsually water is contained for the cooling of the heart as Anatomistes and Phisitions haue by experience obserued the blood from the piercing of the heart it selfe and from some other passages the blood not being as yet cold nor congealed v. 34. Fourthly we haue in the words of the Euangelist to obserue his earnest asseueration or testifying of the truth of these things verse 35. Fiftly the reason how it came to passe that both contrary to the custome the legges of our Sauiour were not broken and also how contrary and beside custome his side was thrust through verses 36.37 Of these things therefore let vs a little more fully consider for our further instruction as the matter it selfe in either branch shall more or lesse require And first beside that which hath beene obserued already touching the breaking of the legges of both the thieues let vs onely consider that howsoeuer our Lord Iesus Christ had put the greatest difference that might be betwixt thiefe and thiefe euen as great difference as betwixt heauen and hell yet as touching the outward punishment of the ciuill Magistrate they are as like as one egge of the same kinde is to another Neither would the Lord put any difference in this behalfe not that hee minded to take the punishment of the conuerted thiefe for any satisfaction to his diuine iustice more then of him that remained hardened in his sinne but that we might learne to depend vpon the promise of God touching our saluation and not to measure his euerlasting loue and fauour or his hatred and displeasure according to these outward trialls and afflictions whether we be exercised with them or be freed from them Secondly concerning the not breaking of the legges of our Sauiour albeit the next and immediate reason thereof was vnto the souldiers that which is mentioned in the 33. verse namely because he was dead already For seeing the breaking of the legges was inflicted to accelerate and hasten death theâ—e was no cause why they should deale so with our Sauiour insomuch as they perceiued that he was alreadie perfectly dead though the thieues legges were broken seeing they were yet liuing Neuerthelesse if there had not beene another cause of greater force though in it selfe further remoued as is mentioned verse 36. the feare of the Iewes complaint to Pilate and of Pilates displeasure for not fulfilling his commandement would easily haue moued them to haue done to our Sauiour like as they had done to the other in outward course though there was not the like inward cause And how hardly they were restrained it may appeare by that which followeth in the third place in that sparing his legges when they brake the legges of the other they deeply pierce wound his side though they touch not theirs So they would make sure one way that hee should be dead indeede though they spare him in the other because they could not but verily thinke that hee was already dead And thus no doubt they thought that they should satisfie the Iewes and stay all further complaint that might haue beene made to their Maister For though it was but the acte of one yet it may well be out of question that it was well enough liked and had the consent of all But heere also there is a higher cause of this then all their owne reason or will according to that we are to obserue when we come to the 37. verse Who the souldier was that thrust our Sauiour into the side it mattereth not therefore the holy Euangelist maketh no mention of his name It is an ignorant fiction of the Popish that his name should be Longine belike because the name of a speare or iauelin in the Greeke is logche and hee that carieth the speare logchaios and in Latine Lancea and Lancearius as if by the same dexterity of their skill they should tell vs that the name of the thiefe conuerted were Lestine because the Greeke word leistes signifieth a thiefe or a robber It is also as vnconscionable and fabulous a lie in that they affirme that this Longine or howsoeuer they will call him was blinde when hee pierced the side of our Sauiour and that hee was restored to his sight by washing his eyes with the bloode and water which flowed out of our Sauiours side and so became a Christian forthwith and afterward a Martyr This was in those dayes when they made blinde men souldiers because
So Psalm 130. verse 1. Out of the deepe places haue I called vpon thee O Lord. The same sense though in other words And as the Prophet prayeth in the deepe distresse of his soule so after that he is most gratiously heard of God hee doth accordingly giue most heartie thanks as Psal 30.3 O Lord saith Dauid thou hast brought vp my soule out of Sheol thou hast reuiued me from them that goe downe into the pit And Psalm 71.26 though in another phrase of speech O God thou hast shewed me great troubles and aduersities but thou wilt returne and reuiue mee yea thou wilt returne and cause me to ascend vp from the depth of the earth mittomoth aharets ex abyssit terrae And yet more fully Psal 86.13 Great is thy mercy toward me and thou hast deliuered my soule from the lowest graue Misheol tachtijah Some translate it by an increase of the Hyperbole from the nethermost Hell But most fully of all doeth the Prophet Heman describe this kinde of the extreame trouble and aduersity and distresse of the children of God here sometime in this life both from the word Sheol and also from others of like signification and nature Psal 88.1 c. O Lord God of my saluation I cry day and night before thee Let my prayer enter into thy presence Incline thine eare vnto my cry For my soule is filled with euills and my life draweth neare to Sheol I am counted among them that goe downe to the pit the word is Bhor and I am as a man without strength Free among the dead like the slaine lying in the graue Keber whom thou remembrest no more they are cut off froÌ„ thy hand Thou hast laid me in the lowest pit Bebhor tachtijoth in darknes and in the deepe Thus by Sheol and many other borrowed speeches of like nature as was said this Prophet expresseth the extremity of the sorrowes and afflâ—ctions of the children of God which sometâ—mes fall vpon them either for their triall or for their correction from the fatherly displeasure of God according as it followeth in the same Psalme Thine indignation lieth vpon me and thou hast vexed me withall thy waues And thus according to this last signification of Sheol which noteth such aduersitie and sorrow as bringeth downe euen to the very brinke of death so that they may be said after a sort to haue beene brought downe to the graue yea euen to Hell though they neuer came neither by the grace of God shall euercome into the place of the damned Neither is it vnwonted with our selues in our owne English speech to vse the word Hell in this signification as when we say of this oâ— that man he hath a hell in his conscience Infernus animae reâ— coÌ„scientia A guilty coÌ„science is the Hell of the soule euen heere in this world though God of his infinite mercie doth not seldome deliuer such from the place and damnation of Hell In which respect the Prophet Ionah a figure of our Sauiour Christ saith that he called vpon God as it were out of the belly or womb of Hell for so is Sheol not vnfitly translated when he was in the belly of the Whale chap. 2.2 the which hee calleth in the same verse the place of distresse I cried in my affliction or distresse saith the Prophet vnto the Lord and he heard me The like is to be considered concerning Haides comparing Act. 2. ver â—4 with ver 27.31 so it be discreetly done that is if we consider the loosening of the sorrowes of death in Haides not to be any sorrowes which our Sauiour indured being in Haides but those which hee felt before and at his death the which death being in it selfe a dolefull thing and Haides the graue a place and state in it selfe likewise of discomfort by reason of the separation of the life and soule from the body might well hetherto and thus farre forth retaine continue to vs so much the more full and through a memoriall theâ—eof and the rather also expresse that singular ioy which is to be taken of vs in the resurrection of our Sauiour the which perfectly remoueth all remainder of sorrow whatsoeuer might seeme to be continued and abetted by death or any other aduersary that we or our Sauiour had NOw therefore that as a fruite of this our inquirie hetherto wee haue found out the diuerse significations of this word to Descend and also of these other words Sheol and Haides whereon the sense of this article of our Sauiours descension dependeth it shall be the more easie for vs to vnderstand the true meaning of them Question May we not thinke so Or is there any thing else furthermore to be considered to the attaining therevnto Answer I haue heard you say that to the right vnderstanding of these words spoken of our Sauiour He descended into hell it is necessarie that we consider the time when he descended whether before in the garden when he did sweat blood and on the Crosse when he made his complaint as one forsaken and left for a season or after his death and taking downe from the Crosse It is indeed to speciall purpose For this difference of time doth necessarily inferre Explication and proofe a diuerse distinct sense and meaning of these words For if we vnderstand them to haue beene principally accomplished in the garden and vpon the Crosse then must the meaning be that our Sauiour Christ did for our sinnes suffer most grieuous paines and therewithaâ—l also most deepe reproach and ignominie to satisfie the iustice of God and to appease his wrath euen such paines and such reproach as may iustly be compared to the paines and ignominie of hell And this no doubt our Sauiour did for the time sustaine as hath beene already declared Bu if we vnderstand the descension to follow after his death then can nothing in any true sense soundnes of faith be affirmed saue onely that he being laid downe into the graue continued so as a man truly descended to the dead and abiding in their state and condition as touching the true nature of death the soule seperated from the body vntill by his diuine power hee rose vp againe as truly fâ—om the state and condition of the dead as by his buriall he had descended into it and for a certaine time abode in the same according to those speeches of descending to the graue and according to that signification of Sheol and Haides which hath beene alledged before as tending to this â—nd And according to the speeâ—h of the Angell Luke 4.5 who interpreteth the abiding of our Sauiour in the graue to be his abidâ—ng among the dead and his resurrection to be his remouing from the dead Math. 2â— 7 Luke in the Gospel 24 4â— Read also Act. 3.15 and ch 1â— 30.31 and chap. 26.23 and 1. Cor. 1â— 12 and verse 20. and Iohn 21.14 But that we may grow at the laâ—t to t e full point and issue
grieuous sufferings which went before and partly also to that last degree of his humiliation which followed after in that he lay in his graue as it were vnder the captiuity and dominion of death vntill his resurrection as was said before For we are not precisely to binde our selues to these words as if because they are set down in this summe of our beliefe therefore we must beleeue them as being of them selues the canonicall text or ground of our faith But wee haue free liberty granted nay rather wee stand bound to take counsell from the holy Scriptures and to beleeue them onely in such sense as they doe apply these words to our Sauiour Christ without any regard of the priuate interpretation of any which hath not certaine ground from the same Question But are there any such interpretations of these words giuen forth by any which cannot be warranted from the holy Scriptures Answere I haue heard it so affirmed for our admonition sondry times that wee might be stirred vp thereby to seeke to ground our selues in the right vnderstanding of them so as no erroneous or groundlesse interpretation might cause vs to decline from the truth therof Explication and proofe There is doubtlesse iust cause why you should be thus taught and admonished For sondry expositors haue their sondry expositions of these words He descended into hell which cannot be concluded from the word of God The which though they are in this respect all of like nature yet they are not to be accounted in like degree of error Question Which may these sondry and groundlesse expositions be Answer They are of three sorts First of those that haue taught the meaning of them to be this that the soule of our Sauiour Christ descended to hell the place appointed of God for the euerlasting torment of the wicked to manifest his diuine power to preach and declare the victorie of his crosse or rather as some think both to begin his victory and triumph and also vtterâ—y to subdue the power of the diuell and hell it selfe there Secondly of those that haue expounded the meaning of them to be this that the soule of Christ went downe to Limbus Patrum as it were to a region within the earth next aboue hell to fetch out the soules of them that were there till his comming and to carrie them with him into heauen after his resurrection Yea some haue taught from these words that the soule of our Sauiour Christ descended to hell to suffer the torments thereof for the redemption of our soules that they might neuer come there Thirdly the Marcionites and other heretikes called Liberatores affirmed that Christ by his Descension deliuered the soules of the reprobate out of hell All which opinions specially the two latter sorts if there be any other like to these they are carefully to be auoided of vs as hauing either no warrant in the word or else are plainly contrary to it Explication and proofe They are so indeede insomuch as a little leauen as wee are admonished sowereth the whole lumpe For to begin with the last of the second sort how can this agree with the words of our Sauiour on the Crosse who most solemnly affirmed that all his sufferings foretold by the Prophets were finished and perfited euen vnto the point of death which he also immediatly performed to the sealing vp of all the rest At which very instant also he did most faithfully commend his spirit into the hands that is into the gratious custody and preseruation of God his Father Who therefore shall dare presume to disable that which our Sauiour hath valued at a full and sufficient valure Seeing all was fulfilled vpon the crosse which God foretold by his holy Prophets who may be of sufficient credit to warrant vs any reuelation to the contrarie to be giuen vnto him And if there be reason that the soule of our Sauiour should descend to Hell to suffer torments in stead of our soules there why should not his body descend likewise to suffer for our bodies that they might neuer come thether Thus that exposition which would lay the most heauie burthen vpon our Sauiour Christ may from these and such like absurdities which followe vpon it be discerned to be the lightest in it selfe and to recoile most dangerously against those that haue so vnreasonably ouercharged it The other exposition of this second sort containeth likewise a meere fiction as may euidently bee perceiued because they can no where shewe vs any ground for such a place as they describe and altogether without booke determine vnto vs. But much rather because that which they say is contrarie to the holy Scriptures which determine another place for the soules of the faithfull which haue died in the LORD euen before the appearance of our LORD IESVS CHRIST For so doth our SAVIOVR himselfe giue plainely to vnderstand in that he placeth the soule of Lazarus in the bosome of Abraham which was in such a place as the LORD vsed the ministerie of the holy Angels to carrie it vnto The which also is expressely saide to be so situated that there is a great gulfe betwixt the one place and the other Luke 16 26. And as the Preacher saith Eccles chap. 12 7. Though the body which is dust returne to the earth as it was yet the spirit returneth to God that gaue it No doubt it doth not returne downeward but vpward I speake now of the soules of the righteous who as they liued so dye the seruants of God Yea like enough also the other may returne euen vpward to God if for no other cause yet to receiue their sentence and so to be cast downe from the glorious presence of God As for that which we read Heb 9.8 The way into the hoâ—iest of all was not yet opened while as yet the first Tabernacle was standing it can by no meanes be haled to determine any such Limbus or region and place within the earth either nearer or further off from Hell which the superficiall and darke braine of man hath fancied from the same The last opinion of deliuering the soules of the reprobate out of Hell it is most hereticall and direâ—tly contarie to the eternall iustice and truth of GOD concerning that eternall punishment which hee hath threatened and decreed against them And touching the former sort of expositions they are partly against the expresse doctrine of the Apostle Coloss 2 14 15. Where he teacheth that our Sauiour Christ by his sufferings and humiliation vpon the crosse did so sufficiently subdue yea and triumph openly ouer the Diuel yea as wee may say ouer all the Diuells of Hell that he needed not goe downe into any hidden and darke places of the earth to doe it And they are also against those famous testimonies and declarations which shewe that the victorie was then atchieued as appeareâ—h by the earthquake at the death of our Sauiour and by the rending of the vaile of the
Rom. v. 8 9. c. to the end of the ch Where he sheweth at large that the obedience of our Sauâ— by reason of the excellencie of his person perfection of his sufferings was of more excellent vertue to saue all that doe truly beleeue in him then the transgression of Adam was of force to condemne and destroy them And thus the historie of the manifold and most grieuous sufferings of our Sauiour Christ is in it selfe a reall confutation of all mans merit or satisfaction for himselfe For why then should our Sauiour haue suffered so as he did That which the aduersaries of the most free grace of God say that our Sauiour hath merited this for vs that we should be worthy in him to merit for our selues it is an vtter peruerting of the most holy vse and ende of his sufferings which is the glorie of the grace of God toward vs. And it is also a most subtile and mischieuous inchantment of the Diuel to puffe men vp in the greatest pride vnder a colour of the greatest and most holy humilitie that may be But here seeing we are according to the course and order of our inquirie to consider of the meaning of the Articles of our faith concerning the sufferings of our Sauiour though in the opening of the historie thereof this hath alreadie in some measure beene performed Yet to the end all things may be made something more plaine and familiar concerning this so great and weightie a part of our faith let vs purposely call to mind and set downe such obseruations as being laide together may be a further helpe hereunto Question Which may these obseruations be Answer First of all we are most earnestly and with all holy reuerence to consider that which was euen now mentioned to wit the most high and incomparable excellencie of the Person of him that suffered in that he is the most glorious and onely begotten Sonne of God full of grace and truth Secondly that no one part or parcell of the sufferings of this most worthy and excellent Person fell vpon him but by the foreknowledge and determinate counsell and appointment of GOD and that euen in most perfect wisedome iustice and mercie And therefore also we are in the third place to consider that the same most excellent person hath in euery part of his sufferings to deaâ—e not so much with the extreame iniustice and malice of men as with the most iust displeasure and wrath of almightie God fiercely bent against our sinnes Fourthly we are to consider that all his sufferings in the times of his speciall passions were in their owne nature and kinde extreamly grieuous and dolorous chiefely those which did more immediately befall his most holy and righteous soule Fiftly that he had a true sense and feeling of them alwaies and that at his death he indured the vttermost smart and dolour of them drinking as it were the full cuppe of Gods bitter anger euen dregges and all Sixtly that he of his vnspeakable loue willingly indured them all for our sakes and the rest of Gods elect though we were all of vs vtterly vnworthy to be any thing at all respected of him Seuenthly that the fruite and benefite of his sufferings is infinite and vnspeakable on our behalfe Finally the manifold vertues of our Sauiour Christ are diligently to be considered of vs throughout all his most grieuous sufferings as of a most perfect paterne of all wisedome holines righteousnes faith loue patience meekenes magnanimitie and of all other vertues of most gracious behauiour from the beginning to the end of them all Explication and proofe All these things are most worthy to be reuerendly considered of vs. And first of al touching the most high peerelesse excellencie of our Sauiour euen in our humane nature we may call it to minde from that which hath beene declared before concerning the vnion of the humane nature with the diuine in one Person of a mediator In which respect he must needs be euen in the nature of man higher then all creatures both men and Angels whatsoeuer He was euen here vpon earth in the time of his humiliation greater then the Prophet Moses Heb 3 1 2 3 4 5 6 Greater then the Prophet Ionas or any other of the Prophets Mat 12.41 Greater then Aaron the high Priest yea no doubt infinitly greater then Melchisedek that princely high Priest Heb. chap. 7. Greater then king Dauid for he was Dauids Lord Psal 110.1 Mat. 22 41 c. Greater then king Salomon Mat. 12 42. He is the King of Kings and Lord of Lords Reuel 19 16. Nâ—ither is any or all the Angels of heauen to be compared with him Heb. 1 4. He alone aboue all comparison is the annointed of God in the same chap. verse 9. The light of the Gentiles and glorie of all Israel Luke 2 52. Whence it is also considering the extremitie of the sufferings and debasing of so high and holy a Person that his sufferings are before the diuine maiestie of God of infinite merit and of a propitiatorie and satisfactorie value for vs and that by suffering a finite space of time he being eternall and infinite hath deliuered vs from that eternall destruction which our sinnes haue deserued Yea and that the sufferings of him though one alone hath preuailed to the iustifying of infinite thousands from the beginning of the world to the end of the same Secondly that no part of the sufferings of our Sauiour fell vpon him at aduenture or by hap-hazard as we doe vse to speake but by the foreknowledge and determinate counsell of God a sufficient proofe was alledged euen now And we may read the same confirmed againe Act 4 27 28. For doubtles say the Apostles against thy holy Sonne Iesus whom thou haddest annointed both Herod and Pontius Pilate with the Gentiles and people of Israel gathered themselues together To doe whatsoeuer thy hand and counsell had determined before to be done And I Pet. 1.19 20. Christ a lambe vndefiled and without spot which was ordained before the foundatioÌ„ of the world but was declared in the last times for your sakes And Reu. 13 8. The â—ambe slaine from the beginning of the world To wit in the purpose of God and as touching the vertue and effect of it to all that beleeued the promise of his appearing The Euangelists also and our Sauiour himselfe in the historie of the holy Gospell doe make it plaine from point to point that the prophesies which God vttered by his holy Prophets concerning the sufferings of the Messiah were fulfilled in him Read ye neuer in the Scriptures saith our Sauiour Mat 21.42 The stone which the builders refused the same is made the head of the corner This was the Lords doing and it is maruelous in our eyes And chap 26 31. He saide to his disciples All of yee shall be offended by me this night for it is written I will smite the shepheard and the sheepe of the
of our SAVIOVR shall haue the testimonie of their consciences that they sinned ignorantly that is to say that they were not aware how grieuous and sinnefull those things were which they committed contrarie to the most holy will and commandement of God according to that comfort which Paul professeth that he had in the same respect though he had cruelly persecuted the Church of Christ c. 1. Tâ—m 1 12.13.14.15.16.17 Ad thus the knowledge of our Sauiour Christ euen in that he was crucified for vs is euery way most comfortable in that therin therby he is vnto all true beleeuers the wisedome of God and the power of God to saluation as the same Apostle S. Paul teacheth 1. Cor 1.23.24 And thereupon in the begâ—nning of the next chapter in the same Epistle worthily professeth that he esteemed not to knowe any thing among the Corinthians saue Ie Ch and him crucified But it may seeme that I had well neare forgottâ—n my selfe to be in the exercise of catechizing Henceforth therefore I desire that you doe answer concerning the rest of the comforts belonging to the sufferings of our Sauiour Question To proceed therefore in the holy history thereof is there any comfort to be found in thiâ— that the garments of our Sauiour were diuided among the souldiers and that lots were cast vpon his seamelesse coate after that hee was fastened to the crosse Answer Yea. For this among the rest is one notable testimonie that this crucified man was and is the true Messiah euen Christ our Sauiour insomuch as the holy prophesie was in this point fu filled which we read Psal 22. verse 18. Explication Iâ— is true For there the holy Prophet prophesying of the sufferings of our Sauiour saith among other things euen as if it were already fulfilled that his cruell enemies and persecutors did paâ—t his garments and cast lots vpon his vesture But let vs hast forward with all conuenient speede Question What may the comfort of this be that our Sauiour being in his agonies vpon the crosse did most patiently beare them as being laide vpon him by his heauenly father and that therewithall he declared also his most tender and louing care in giuing order for the comfortable maintenance of his naturall mother the Virgine Mary he seeing her standing by the crosse What I say may be the comfort of this Answer This euidently testifieth vnto vs to our great comfort the perfection of his obedience to the lawe of God for vs in respect of either table thereof And that by two notable instances the one of most perfect patience toward God belonging to the first commandement of the first Table the other of most perfect and conuenient loue and honour to his naturall Parent appertaining to the first commandement of the second Table These are euident testimonies of it indeed It followeth in the holy storie that our Sauiour was reuiled and mocked of all sorts of his wicked and dispiteful beholders while he hanged vpon the crosse Quest What comfort may there be herein to vs Ans This doth yet further confirme vnto vs that our Sauiour is the true Messiah by the full accomplishment of the holy prophesie giuen forth of him in the same 22. Psalme verses 6 7 8. and likewise verses 12.13 ExplicatioÌ„ It doth so indeede as the wordes of the Psalme doe plainely giue to vnderstand in that the holy Prophet speaking not so much of himselfe as in the person of our Sauiour Christ saith thus But I am a worme and not a man a shame of men and the contempt of the people All they that see me haue me in derision they make a mowe and nod the head saying He trusted in the Lord let him deliuer him c. So that well may we sing this holy Psalme of Dauid to our singular instruction and comfort in this behalfe Moreouer this we may be sure of that by how much his most vndeserued reproch was the greater by so much is our assurance the more comfortable that hee hath not onely taken away our most deserued reproch before our God but also that hee hath made vs so much the more honourable in his sight Finally our comfort herein may well be perfitted in that hee would not come downe from the crosse to remoue the reproch fastened vpon him the more bitterly in that respect but indured both the crosse and all the shame of it to the vttermost euen to the very death the most cursed death of the crosse for vs. For onely aboundance of loue toward vs and no want at all of power was the cause that hee would not come downe and deliuer himselfe Question Now let vs proceed to some other things And in the next place what is our comfort from this that our Sauiour in the middest of these his most ignominious and bitter reproches gaue repentance to one of the thieues that were crucified with him and therevpon also made him the promise of saluation This doth very sensibly confirme vnto vs Answere the mightie effect of his sufferings to the saluation of all the elect of God therwith also the princely authoritie and dignitie of our Sauiour euen then hanging vpon the crosse in that according to the title which God caused to be set vp ouer his head he gaue the thiefe that repented and beleeued through his graâ—e the assurance of the inheritance of his heauenly kingdome Explication It is very true For herein he hath shewed plainely that he hath the keyes of Dauid in his souereigne power aboue that euer Dauid had them and that he openeth so as no man can shut c. This therefore is one notable euident and eminent token and effect of his most glorious triumph euen against the Diuel and sinne while yet he did hang as a forlorne man vpon the crosse as men commonly for that time thought of him But as touching vs and all that be now or were then of right iudgement insomuch as our Sauiour hath euen thus vpon his crosse magnified his sufferings so farre that they were auailable to reconcile so grieuous a sinner to God and that it pleased him to make the same a publike testimony of the same reconciliation to all other that belong to him though very grieuous and notorious offenders it doth both cauâ—â—â— most iustly to esteeme so much the more honourably of our most blessed Sauiour and also it increaseth our consolation and comfort in beleeuing that he will not faile to iustifie any that shal repent them whom God hath preserued â—â—om falling into the like grieuous degree of sinning that is from following a most wicked and desperate course of life as he had done It is not to be denied indeede but all are naturally grieuous sinners in the sight of God and that euery one ought to esteeme himselfe a chiefe sinner aboue all other generally considered because if a man be not blinde in iudgeing of himselfe it cannot be but he must knowe more at
and feete yet hee died not so much either by the forcing violence and power of the Iewes or of the Diuel or of dâ—ath it selfe as of his owne accord in laying downe his life in obedience to the good will and pleasure of God Moreouer it may iustly be a good and comfortable assurance vnto vs that hee hath and shall for euer on our behalfe and benefite preuaile against all both his and our aduersaries insomuch as in his very impotencie and gâ—eatest weakenesse as we see hee hath shewed himselfe stronger then them all in their mightiest rage and furie Explication Herevnto indeed doth the strength of the voice of our Sauiour in vttering these sweete wordes of this last farewell as we may say vpon the crosse leade vs. For herein was fulfilled in him that which is saide of God 1. Cor 1.25 The weakenes of God is stronger then men But you haue not said any thing of the wordes themselues Question How may they be comfortable vnto vs Answere First they doe confirme the same things vnto vs which the loudenes and strength of the voice did Explication It is true For insomuch as our Sauiour commendeth his soule into the hands of his Father it is euident that he yeeldeth himselfe to death rather apprehending and laying hold or arresting of it then as one violently apprehended and taken away or led captiue by it Question How else may the same worde be comfortable vnto vs Answer Secondly by how much the faith and assurance of our Sauiour was more firme and sure tâ—at he hauing borne the sorrowes and torments of the second death and now mindiâ—g presently to dye the naturall death should therevpon on our behalfe not onely escape eternall death but also peaceably enter vpon the eternall possession of euerlasting life and glorie his soule immediately and both soule and body within three dayes after by so much may wee be more assured that wee beleeuing in our SAVIOVR shall likewise through him not onely escape eternall death but also haue our naturall death turned to a benefite in that it shall giue vs an enterance into the glorious kingdome of heauen our soules immediately after their seperation from the body and our bodies at the day of the generall resurrection notwithstanding both the first and also the seconde death were iustly due to our sinnes Explication proofe It is very true according to that which our Sauiour hath giuen to vnderstand by his gracious promise to the repenting thiefe in respect of his soule as wee sawe before And as it may appeare by the prayer of our Sauiour in the 17. chapter of Iohn And touching the resurrection of our bodies at the last day we shall afterward haue a further occasion to see howe the resurrection of our Sauiour is a pawne and pledge of it In the meane while the present wordes of our Sauiour containe a sweete comfort in that we haue good warrant that our soules are a spirituall and immortall substance not vanishing away but retaining their existence and beeing still and for euer though for a time they are seperated from the body And in that â—e haue like warrant that the place of their beeing shall be in the heauenly paradise of the Lord our God The which comfort was that which gaue good Simeon so great peace as he had at his death euen because he had seene him by whom he knewe hiâ— soule should still liue blessedly after his bodily death Luke 2. And it was the comfort which caused the Apostle Paul so earnestly to desire and long after death when once he should haue finished his course because then he knew likewise that his soule should be with Christ But of this also more afterward And thus we cannot but see that the comfort of the manner of the dying of our Sauiour is very great Question NOw what is the comfort of his death it selfe Answer This ariseth from the comfortable fruites and benefits thereof ExplicatioÌ„ proofe It must ineedes be so And they may be all of them considered of vs from the holy Scriptures vnder the name of our Sauiours sufferings of death or of his shedding of his precious blood or of the most holy sacrifice which he hath offered vp to God for vs. For all these doe note vnto vs one and the same thing and therefore also all the benefits proceeding from them they are likewise one and the very same And herein also it is worthy to be obserued that howsoeuer no part no not of the least of the holy sufferings of our Sauiour is to be excluded from the making vp of the full measure of our comfort much lesse are the most dolorous extreame sufferings of his soule to be excepted Yet because the death of our Sauiour was the shutting vp and ratifying of all the rest therefore not without cause all the fruites and benefites of his sufferings are most vsually deriued from the mention of his death or bloodshed or sacrifice externally offered vp and sacrificed vpon the crosse Let vs therefore according to the direction of the holy Scriptures gather them together so well as we can here in this place And whereas like as was touched before from the large speech of our Sato his Disciples we may well reduce them to these two kindes either euills remoued or benefits procured and conferred or bestowed vpon vs let vs consider of them vnder these heads againe though from some other testimonies of holy Scripture Question And first which are the euills remoued from vs by the most precious death and bloodshed or sacrifice of our Lord Iesus Christ Answere First by his death and passion hee hath deliuered vs from the guiltinesse and offence of all sinne both originall in corruption of nature which is the mother euill of all the rest and also actuall through transgression of life as well in the omitting or failing in good duties as in the omitting of euill both in smaller and also in greater measure of exceeding therein And consequently he hath deliuered vs from the wrath of God and from all the iust punishments due to our sinnes from the same Question Which are those punishments Answer The encrease of naturall rebellion and sinne by the exasperating power of the harsh rebukes of the lawe Likewise the handwriting or enditement and curse of the lawe Moreouer the tyrannie of death both first and second and also the tyrannie of the Diuel and Hell and of all wicked instruments FroÌ„ all which he hath so deliuered vs as they shall neuer be able to preuaile against vs to frustrate our eternall saluation ExplicatioÌ„ proofe That we are deliuered from all these euills by the death and bloodshed or sacrifice of our LORD IESVS CHRIST it is euident by many testimonies of the holy Scriptures And first that wee are deliuered from the guiltines of all our sinnes the Apostle Paul testifieth Gallat 1.4 Our Lord Iesus Christ saith he gaue himselfe for our sinnes So
though in Eue woman kinde was greatly dishonoured in that shee was first in sinne and thereby brought into speciall thraledome both to sinne and Satan yet in Christ they haue this honour to haue their part with the first yea before many men in the imbracing and honouring of him and in seeking that deliuerance and saluation which is brought to light and purchased by him ANd now that we may proceede to the remnant of like sweete consolations What is the comfort of this that albeit the malicious Iewes being superstitiously cruell as hath beene declared made sute to Pilate that the legges of our Sauiour might be broken and that although Pilate also a man of no constancy in his goodnes too easily granted them their sute yet God by his most gratious and diuine prouidence so ordered this matter and ruled both the hearts and hands of the souldiers in such sort that notwithstanding they brake the legges of both the theeues yet they brake no bone of our Sauiour Question What I say is the comfort of this Answer Beside that generall comfort which may iustly arise from the certaintie of Gods counsell and prouidence which can by no counsell or contrary endeuour of man be frustrated as the preuenting of the present counsel and endeuour of the Iewes may well be a very notable and chiefe instance Wee haue also two more special or particular comforts from the same Question Which are they Answere First it is alike notable instance concerning the truth and certaintie of the holy Scriptures in all things wherein they prefigure or foretell what the prouidence or fore appointment and purpose of God is concerning any thing to come Secondly it is a comfortable assurance vnto vs that our Sauiour Christ prefigured in the Paschall Lambe is our true Passeouer euen the Lambe of God sacrificed to take away the sinnes of the world by his death Explication It is very comfortable indeede in eyther of these respects For first insomuch as God had appointed the Paschall Lambe to be a figure of Christ euen in that no bone of it was to be broken therefore did the Lord so order the matter by his watchfull prouidence that as wee see it fulfilled by the testimonie of the holy history not a bone of our Sauiour was broken And secondly from that our further assurance which we haue hereby that our Sauiour is a Passeouer vnto vs through his blood sprinkled on our soules and bodies and apprehended by the hand of our faith through the sanctification of the Spirit of God and of our Sâ—uiour himselfe we haue from hence an infinite measure of comfort concerning our spirituall and eternall deliuerance from sinne death hell and damnation And on the contrary we haue like comfort concerning our translating into the most glorious possession of the kingdome of heauen aboue all the comfort which the Israelites could take in their bodily deliuerance out of the tyrannie of Pharaoh and aboue all the ioy of their temporall possessing of that goodly and fruitfull land of Canaan which God gaue vnto them For if we shall by faith truly feede vpon our Sauiour Christ who is our onely true Paschall Lambe making his flesh our meate and his blood our drinke to slake the hunger and thirst of our soules and to refresh vs in the sure hope of euerlasting life wee shall be most certainely so deliuered that not onely no deadly euilâ— shall be able to touch vs but also that wee shall bee partakers of most perfite and eternall blessing and heauenly happinesse Neither is that to be neglected in this point which a learned Interpreter obserueth That the bones of our Sauiour which are as the timber and strength of the bodie were preserued vntouched to the ende it might appeare to our comfort that in his greatest weakenes hee retained sufficient strength to performe all such things vnto vs fot the which he vouchsafed to die for vs. Beza Hom. 35. in Hist Pas And to this end also it is very comfortable for vs to consider that as God by his most gratious and diuine prouidence restrained the souldiers from breaking any one bone of our Sauiour to the contrarying of the former type and figure so by the same prouidence hee gaue liberty to one of the speare men to follow his cruell minde in a practise vnvsuall in that case to thrust our Sauiour with his speare or iaueline into the side yea as the effect argueth euen to to the very heart of him to the end another Scripture might be fulfilled as the Euangelist Iohn testifieth They shall see him whom they haue thrust through Yea and further also to the end that the blood of our Sauiour Christ yea his blood together with water issuing out of his blessed side as the same Euangelist testifieth might to our exceeding great comfort confirme vnto vs that the death of our Sauiour is vnto vs all in all whatsoeuer was prefigured by the legall purifications and washings with water and by all the bloodie sacrifices slaine by the appointment of God in the same his ceremoniall law that is to say that our Sauiour Christ is by his death and obedience to God both perfect iustification and also perfect sanctification vnto vs as well to beautifie vs with his righteousnes in the sight of God as to cleanse vs from the guiltines and filth of our owne sinnes In which respect the same Euangelist assureth vs to our comfort in the 5. chapter of his first epistle that this blood and water flowing out of the side of our Sauiour are two witnesses here vpon earth familiarly to testifie vnto vs that God hath appinted our Lord Iesus Christ to be a perfect Sauiour vnto his Church And for the amplification of this our comfort hee doeth in the same place first of all reckon another witnes beside these two namely the Spirit which is ready to warrant and performe effectually and in truth all whatsoeuer that blood and water doe represent vnto vs. And herevnto also that is to the sealing vp of this comfort serue the two Sacraments of our Lord Iesus Christ Baptisme and the Supper of the Lord in that either of them doe both signifie and assure vs that our Sauiour by his death is both iustification and sanctification vnto vs. Great therefore is the comfort of these things vnto vs they being truly beleeued of vs. Neuerthelesse here it is necessary that we doe obserue that whereas the Euangelist Iohn ascribeth these most sweete and comfortable fruites and benefits to that blood and water which issued out of the side of our Sauiour after that hee was now freshly dead that his meaning is not in any wise to exclude any part of his blood shed in the sense and feeling of Gods wrath for our sin either in his bloody sweate in the garden or by the distillation and dropping of his blood from his holy hands and feete while yet he liued hanging vpon the Crosse which was most properly and principally
leade true professours of the Gospel to execution But much rather are we most patiently to beare the fatherly roddes and corrections which it shall please God by his owne more immediate and holy hand to lay vpon vs at any time Expli Good reason indeede For insomuch as our Sauiour was whipped and disguised for our sinnes as a punishment from the wrath of God for satisfaction to his diuine iustice and he tooke it patiently much rather are we to be patient when we are iustly afflicted for our own sins seeing God doth in great mercie seeke to bring vs nearer vnto himselfe thereby But most of all ought we to be patient yea and thankefull to God if wee be counted worthy to be scourged for his sake and the Gospels as Paul reporteth of himselfe that he receiued of the Iewes fiue sondrie times fourtie stripes saue one and was beside that thrise beaten with rods 2. Cor 11.24.25 And as diuers other of the good seruants of God haue beene likewise dealt withall We may learne also from this disgrace cast vpon our Sauiour for our sins how odious and shamefull a thing sinne is in the sight of God and therefore that it is our dutie euen with godly shame to withdrawe our selues from it And namely from that aspiring mind that is in vs and in all mankind from the beginning whereby we haue all deserued to be in perpetuall reproch before God as Adam Eue were for a while Gen 3.22 and so should haue beene for euer had not our Sauiour by his induring of reproch both for them and vs taken it out of the way Moreouer we by the eye of faith beholding our Sauiour scourged for vs ought to acknowledge in our hearts with godly griefe for our sinnes that it is we that haue deserued all whipping cheare and that not for a time but in a perpetuall bridewell as it were euen in hell They say it is the manner of nourturing yong Princes by letting them see some such one whom they specially affect and loue to be corrected in their sight for the same or like falt wherein they haue offended whereby also the ingenuous yong Prince is moued to amend his falt as we may take that which is reported of good King Edward the sixt for an excellent example in this behalfe But in the case we now speake off we our selues onely are the offenders yea rebels and traitors against God the King of all Kings c. and yet behold this Kings onely Sonne the Sonne of God a strang thing to speake is whipped for the offences of vs most base persons Shall we not profit by this kind of teaching verily if we do not a thousand thousand times shall we be worthy to be punished in the most base and shamefull manner that may be not onely here on earth but also in hell torment for euer and euer Now shew further what our dutie ought to be in consideration that the wicked did beside their whipping of him most despitefully reproch him euen as wicked ones doe to this day Question What I say is our dutie to doe in this respect By how much the wicked doe more despise and reproch our Sauiour Answer by so much are we on the contarie side both to esteeme and also to speake the more honourably of him euen all the good that possibly we can as of the onely begotten Sonne of the most high full of all grace and truth the Lord of life and glorie c. ExplicatioÌ„ proofe It ought to be so indeed And accordingly by how much they are more eger and vnweariable in seeking to pull downe and deface the name and kingdome of Christ by so much ought all that belong to our Sauiour Christ to be the more zealous and constant in labouring to set vp and aduance the same Wherein no doubt the Lord God will be with his seruants to assist them and to take their parts against all the aduersaries of our Sauiour how many or how great soeuer they be Moreouer in that we heare from the testimony of the holy Euangelist that Pilate trembled so soone as his conscience was but a little touched with feare lest he had done iniury to the Sonne of God though he did not vnderstand the mysterie of his Person much more let vs who know him to be so indeed as he is acknowledged by the Father himselfe alwaies remember to feare before him though not with Pilates seruile feare but with a reuerende and godly feare that we doe by no meanes any thing against him but all that we can for him and to the honour of his most blessed name We are come to the answere of our Sauiour Christ to Pilate vpon his last examination Question What are the duties which we are to learne from thence Answer Our Sauiour doth most notably giue Pilate to vnderstand whence the authoriâ—ie of the Magistrate is and how it ought to be vsed namely so as Magistrates may approue themselues and all their courses in a good conscience before God the supreme King and onely souereigne Iudge of all Whence also all other whosoeuer haue any power ouer other whether ecclesiastical or domestical as wel as the ciuil Magistrate ought to learne that it is their dutie carefully to take heede that they neuer abuse their authoritie to any tyrannicall or vniust oppressing and grieuing of the least of those that be vnder them Moreouer all priuate persons ought to learne from the same answer that it is their dutie to take great heede and to haue very conscionable regard that they doe neuer abuse the sacred seate of iustice by their presenting before it any false accusation whatsoeuer Finally this special lesson we are to learne from the example of our Sauiour in giuing answer that albeit by occasion of the abuse which any shal vndutifully offer the Magistrate by false suggestion or slanderouâ— accusation wee shall be ill dealt withal at the Magistrates hand yet that we must keepe our selues within the bounds of good dutie toward the Magistrate himselfe and by no meanes seeke to disgrace his authoritie and the dignitie of his office which is of God Explication and proofe Touching the first of these points the words giuen and from aboue contained in the answere of our Sauiour doe plainely import For if all power and authority be the gift of God tâ—en it is most meet that it should be ordered and disposed according to the will of the Giuer lest otherwise he should be prouoked to take away thaâ— power which he had before giuen And seeing the chiefe and most souereigne Magistrate or King here vpon earth dâ—th stand thus bound vnto God iâ— fo loweth by good and current reason that all inferiour power and authoritie should likewise submit it selfe to the will of God Touching the great sinne of those â—ho feare not to abuse the seat of iustice and the authoritie of the Magâ—strate by vnâ—ust and vntrue informations our Sauiour Christ in this
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
exaltation and glory which followed the same his humiliation and sufferings For this is the orderly course of the reuealing of our Sauiour Christ to his Church And herein consisteth the whole doctrine of our beleefe in him the second person of the most holy and blessed Trinitie the Son of God that he hath taken our nature to the end he might be a meet mediator for vs vnto God to the purchasing and performing of our eternall redemption iustification and saluation According to that which our Sauiour himselfe said to two of his Disciples the same day wherein he rose againe from the dead O yee fooles saith he and slowe of heart to beleeue all that the Prophets haue spoken Ought not the Christ to haue suffered these things and to enter into his glory Luke 24. ver 28. According also to that of the Apost Peter 1. ep 1.10.11 Where he affirmeth that the prophets inquired diligently after the time and season wherein the sufferings of our Sauiour should be reuealed and the glory which should follow the same Vnto whom as the Apostle saith further it was reuealed that not vnto themselues but that vnto vs they should minister the things which are shewed vnto vs. c. And according to that of the Apostâ—e Paul Act. 26.22.23 I witnes no other things but those which the Prophets and Moses did say should come to passe to wit that Christ should suffer and that he should be the first that should rise from the dead c. Wherefore seeing by the ministerie of the Euangelists Apostles the glory of our Sauiour Christ which followed his sufferings is reuealed vnto vs in the holy Scriptures of the new Testament as wel as the sufferings themselues let vs according to the example of the holy Prophets inquire afâ—er the same First of all therefore Question what was the glory or exaltation which followed after the humiliation and sufferings of our Sauiour Answere The glory of our Sauiour Christ which followed his sufferings comprehendeth First the deposition or laying down and leauing of al his humane infirmities and naturall weaknesses in the graue Secondly the recouering assuming and taking to himself that whole perfection of our humane nature wherein God at the first had created Adam yea and that in a more excellent and perfect degree at might best beseeme the naturall Sonne of God the eternall King and Sauiour of his people Thirdly the glory of our Sauiour Christ comprehendeth that more cleare sensible and full manifesting of his diuine nature and the infinite power and grace thereof both by the raising vp of the body from the dead anâ— also bâ— the ascending of the whole humane nature both body and soule vp into heauen to the right hand of the Maiestie of God Fourthly it comprehendeth that possession of all souereigne and diuine power which he hath in heauen euen in that he is in the nature of man The gruÌ„d and meaning of his glorification in generall the Comfort arising froÌ„ the same seated at the same right hand of God the Father to rule and gouerne all things Finally the glory of our Sauiour Christ comprehendeth that authoritie which he hath euen in that he is the Sonne of man to iudge the whole world at the last day Thus large indeed is the glorie and exaltation of our Sauiour Christ euen in his humane nature Explication proofe answerable to the degrees of his humiliation considered before at large The which humiliation of our Sauiour we will here briefly cal to mind for the more cleare illustration of that glory which we doe presently inquire of For like as though he were the Son of God in most high glory one with the Father yet humbled himselfe first to take our humane nature to the diuine â—n personall vnion secondly in that same personal vnion to take all the infirmities of the same our humane nature euen all infirmities which sin hath brought vpon vs such as are hunger thirst wearines faintnes sorrow yea so as in this respect he hath yeelded himselfe in all things like vnto vs sin onely excepted as the holy Apostle teacheth vs thirdly in the same our nature to be subiect to the whole law of God both ceremonial therfore was ccircuÌ„cised morall therfore was subiect to his naturall parents judicial therefore was subiect to death by ciuil iudgemeÌ„t yea fourthly more then this to bear the whole curse of the law spiritual punishmeÌ„ts in his soule whatsoeuer were to be indured of him for vs to a kind of death therof in feeling the horrour of Gods forsaking of his creature for a time so far as it might be a punishment of our sinne vpon him without any sinful forsaking of God on his part as we had done finally as our Sauiour being the Son of God humbled himselfe not onely to death but euen to descend into the graue and to lye for a time in the most low and base estate condition of the dead as touching his body so after the humiliation euen of the diuine nature after a sort by reason of the personall vnion with the humane for the work of our Redemption and saluation the humane nature the same work of our redemption accomplished hath bin glorified and exalted with a certaine diuine glory in such sort as hath bin also expressed Both which points of our faith as wel humiliation as exaltation glory of our Sauiour the Apostle Paul doth notably comprise in that one place of his holy ep or letter sent to the Philippi as we read ch 2. v. 5. Let the same mind be in you saith the Apostle that was euen in Christ Iesus c. euen to the 11. v. I pray read the text in your Bible And Act. 3.13 The God of Abraham Isaak Iaakob the God of our Fa hers saith the Apostle Peter hath glorified his Son Iesus whom ye betraied c. The comfort of this most high glorie exaltation of our Lord and Sau Chr in our humane nature after that he had perfectly humbled himselfe and suffered for our sins in the same though personally vnited to the diuine nature the comfort is exceeding great in this most exceeding great work mysterie of our redemption according to the thanks-giuing of the Virgine Mary Luk 1.46 c. according to the thanks-giuing of Zacharias as it followeth in the same ch froÌ„ the 68. v. And euen herein is the comfort exceeding great that we may reioice with ioy vnspeakable glorious seeing the fruite of this humiliation exaltation of our Saui is our saluatioÌ„ glory also according to that Heb 2.9.10 We see Iesus crowned with glory honour who was made a litle inferiour to the Angels through the sufferings of death that by Gods grace he might tast death for all men c. Wherby as it followeth he brought many children vnto glory c. And 1. Pet 1 9 In whom you beleeue reioyce with ioy
lighten our eyes by the bright beames of his Gospel through the inward operation and illumination of his holy Spirit ExplicatioÌ„ proofe These things verily may we not causlesly admonish our selues of from this holy consideration of the time Yea so may we obserue both his power and diuine grace that how soeuer foolish and wicked men armed themselues and watched the body of our Sauiour as if they would willingly no doubt if they could haue knocked him downe with their billes and halbards or haue taken and carried him to the chiefe Priests to haue beene crucified againe so soone as hee should in their sight haue offered to rise out of the graue Yet it was as vnpossible for them to keep him downe that he should not rise c. or to hinder the fruit and effect of his resurrection that by it the world should not be inlightened with the knowledge of his saluation as it was for them or for all the wicked in the world with all their power or deuises which they might possibly vse to hinder the Sun one moment of time from the course of the rising thereof and that it should not cast forth the bright warme beames of it euer the face of the earth And so likewise is it vnpossble at this day or for the time to come eueÌ„ as it hath bin from the first time of our Sauiour Christs resurrection that any aduerse power should be able to hinder the light of the gospel that it should not shine forth there where as God doth coÌ„mand the light of it to breake out for the comfort of his people Yea and though it falleth out by reason of the sinnes and vnthankfulnesse of the world that it is obscured and darkened for a time as the Sunne is sometime by a thicke cloude yet it is vnpossible that it should not according to the good will pleasure of God renew the light like as the Sunne after a while breaketh through the clowde againe Thâ—s then the time of the resurrection of our Sauiour may fitly leade vs to consider of the comfortable propheâ—ie of Malachi in the place alledged before in these words of the Prophet Vnto you that feare my name shall the Sunne of righteousnes arise and health shall be vnder his wings and ye shall goe forth c. And likewise it may aptly put vs in remembrance of the like prophecies of newe heauens â—nd a new earth and of a new and cleare light to be made by our Lord Iesus Christ at the manifesting of himselfe and through the breaking forth of his Gospel and the publishing of it to all the nations of the world Isai 60.1.3 c. and ch 65.17.19 and ch 66.22 and Zech. 14.7.9 And euen for this cause as it seemeth would the Lord then beginne the world to come euen in the morning with the light as the time of the Gospel is termed 1. Iohn 2.8 to put a difference betwixt it and the former world The place froÌ„ whence he did rise againe which in the creation thereof was begunne in darknes for darknes couered all as Gen. 1.1 Hetherto of the time when our Sauiour rose againe THe place now followeth to be considered of vs. Which therefore was the place whence our Sauiour did rise againe Question Answer The graue wherein he was buried and continued to the third day as it were among the dead and in the very state and condition of the dead that was the place from whence he rose the third day euen from the dead his body being quickened by the returning of the soule vnto it againe Explication proofe It is true For that was the very place whether the women came early to seeke the body of our Sauiour but saw that it was gone And the Angel speaking of the same place telleth them He is not here but is risen remember how he spake vnto you c. Luke 24.6 And Marke 16.6 He is risen he is not here behold the place where they put him And Matth. 28.6 He is not here for he is risen as hee said come see the place where the Lord was laid And in this respect let vs call to minde that to the end there might bee no pretence of cauill against the resurrection of our Sauiour from the very place where hee was laide the holy Story assureth vs that the sepulchre in the which hee was laid was by Gods prouidence newly hewen out of the rocke and that neuer any had beene buried in it till our Sauiour was laid there Matth. 26.60 Iohn 19.41 Let this for the present suffice touching the place THe manner how our Sauiour Christ arose out of the graue is next to be examined Question How was that Answer The holy Story reporteth it thus While the vnbeleeuing and malitious Iewes little thinking that our Sauiour Christ should indeed rise againe the third day as he had said that he would and yet to put the matter out of question gathered togither set and charged a watch or garison of souldiers to keepe the sepulchre wherein the body of our Sauiour was buried lest his Disciples as they pretended should come by night and steale it away and say to the people he is risen froÌ„ the dead and lest as they further pretended to feare that by this meanes the last error should be worse then the first the Lord in this while euen early in the morning on the third day sent his holy Angell from heauen who caused a great earthquake and rowled away that great stone which was laid ouer the sepulchre and sate vpon it hauing a countenance like lightening and his rayment white as snow so that for feare of him the keepers were astonied and become as dead men so that as the holy Euangelist testifieth our Sauiour Christ did rise againe from the dead euen in this time according as he had said that he would Explication and proofe Such indeed was the maÌ„ner of the resurrection of our Sauiour as the Euangelist Matthew reporteth it chapt 27.62 c. to the end of the chapter and cha 28. verse 2.4 So that we may truly say that he rose againe in a diuine manner insomuch as hee rose by his owne diuine power and so declared himselfe mightily to be the Sonne of God according to that we reade Rom. 1.4 and Iohn 2.19 and 10.18 as we haue seene before Neither is it any thing against this that the raising vp of our Sauiour is attributed to the Father Acts. 2.24.30.33 and chap. 3.15 and 5.30.31 and 13.30.33.34.37 Rom. 8.11 Eph. 1.20 and 2.6 and 1. Pet. 1.21 this is not against it I say insomuch as there is but one Deitie both of the Father and the Sonne Question But if our Sauiour rose againe by his owne diuine power why then did not he himselfe rowle away the stone and amaze the souldiers with the brightnesse of his owne diuine glorie and maiestie and so take away all heart and courage from them as hee
he was taken vp from vs must one of them be made a witnes with vs of his resurrectioÌ„ And further how they gaue this testimony to the Resurrection read in the same book of the Acts. ch 2.32 This Iesus saith the Apostle Peter hath God raised vp wherof we all are witnesses And againe ch 3.15 ye killed the Lord of life saith Peter to the wicked Iewes whom God hath raised from the dead whereof wee are witnesses Likewise ch 4.33 with great power gaue the Apostles witnes of the Resurrection of the Lord Iesus And againe ch 5.30.31.32 The God of our Fathers hath raised vp Iesus whom ye slew and hanged on a tree Him hath God lifted vp with his right hand to be a Prince and a Sauiour to giue repentance to Israel and forgiuenes of sinnes And we are his witnesses concerning these things which we say yea and the holy Ghost whom God hath giuen to theÌ„ that obey him And yet againe ch 10. v. 39. c. 4â— And we are wâ—tnesses of all things that he did both in the land of the Iewes and in Ierusalem whom they slew hanging him on a tree Him God raised vp the third day and caused that hee was shewed openly Not to all the people but vnto the witnesses chosen before of God euen to vs who did eate drink with him after he arose from the dead And he commanded vs to preach vnto the people to testifie that it is he that is ordained of God a Iudge of quick and dead To him also giue all the Prophets witnes c. Read also chap. 13.30.31 God saith the Apostle Paul raised him vp from the dead And hee was seene many daies of them which came vp with him from Galile to Ierusalem who are his witnesses to the people And againe ch 26.21.22.23 The Iewes saith he caught me in the Temple and went about to kill me Neuerthelesse I obtained help of God continue to this day witnessing both to smal and great saying none other things then those which the Prophets and Moses did say should come To wit that Christ should suffer and that he should be the first that should rise from the dead and should shewe light vnto the people and to the Gentiles And yet againe 1. Cor. 15.15 we haue testified of God The proofe of his resurrection by his own appearances that he hath raised vp Christ. Thus the whole blessed company of the twelue Apostles togither with Paul an honourable increase of that number they are all of them most faithfull authenticall witnesses of the Resurrection of our Sauiour so appointed and authorised by God himselfe they hauing his suffrages and voices so to be as we saw before Act. 10.41 For so the Greeke word procecheirotonemenoi signifieth This testification witnessing of the holy Apostles it was principally while they were liuing by wise and zealous preaching But seeing they were appointed to be witnesses to the end of the world they haue also for that cause left the same testified in the holy Scriptures as wee reade to this day in the writings of the holy Euangelists and in the Epistles of the Apostles But seeing the ground of all these witnesses and witnessings as was saide before were the appearances of our Sauiour whereby hee manifested himselfe after that he was risen as was alledged heeretofore from the beginning of the Acts and as it is touched againe ch 10.40.41 and ch 13.31 LEt vs therefore come vnto them and consider of them as diligently as God shall giue vs grace the which he for our Lord Iesus Christs sake graunt vs. Amen Question Which therefore are those appearances of our Sauiour which we speake of And to whom did he appeare and shew himselfe after his resurrection Answer They were these which follow First he appeared and shewed himselfe to Mary Magdalen she being alone Secondly to sâ—ndry other women * Hos nuntios hoc ordine recenset Beza Hom. 11. in Hâ—st retur pag. 263. nisi quod qâ—aâ—to in loco ponit apâ—aritionem Christi qua se ostendebat Petro. pag. 262. Sed tamen Apost Paulus 1. Cor. 15.5 primo in loco recenset Petrum Vnde Caluinus Cum inquit dicit Apostolus Christum Petro apparuisse primum intellige omnibus viris praeponi N hilo â—nnus de ordine non contendemus Thirdly to Peter Fourthly to Cleopas and another disciple as they walked from Ierusalem to Emmaus And to all these our Sauiour Christ appeared the same day on the which he rose againe before it was night Then the same day at night hee shewed himselfe to the eleuen which were his most choise Disciples onely Thomas being absent And eight dayes after this he came vnto them againe when Thomas was with them And againe after this hee shewed himselfe to seuen of his Disciples that is to Peter and Thomas to Nathanaell to Iames and Iohn and to two other of his Disciples at the Sea of Tiberias Moreouer he appeared vnto the eleuen on a mountaine in Galile He was seene also of more then fiue hundreth brethren at once And after this he was seene of Iames alone All these seuerall appearances are mentioned by the holy Euangelists and by the Apostle Paul to haue been within the space of those fourtie daies in the which he presented himselfe to his Disciples before he ascended vp into heauen Now when the time of his Ascension was come it is said further that he led them out into Bethania and that from the mountaine of Oliues he ascended vp into heauen in their sight Explication and proofe So then wee haue the Resurrection of our Sauiour Christ confirmed vnto vs by eleuen seuerall appearances and presentings of himselfe personally and bodily to his disciples from the time that hee arose vntill hee ascended vp into heauen Wherevnto if we shall adde two other appearances of our Sauiour after his Ascension the one to Stephen Act. 7.56 the other to the Apostle Paul 1. Cor. 15.8 then haue we all the appearancâ— gathered together which are mentioned in the holy Scriptures euen so many as may and ought iustly be accounted abundantly sufficient for the assuring of the Resurrection of our Sauiour vnto vs aboue all question or doubt that may be made about it And these two the last of all they may be to our speciall comfort in that not onely the Resurrection of our Sauiour is confirmed vnto vs by them but also that he being ascended vp into heauen hath not laied away his humane nature but retaineth it still euen on our behalfe vntill hee come againe to iudgement and thence-forth no doubt for euer and euer But insomuch as it is not sufficient to the confirmation of our faith The proofe of his resurrection by his first appearance to heare of them g nerally vnlesse we doe consider of them and lay them to heart with all the circumstances as God of his mercy hath commanded them to be recorded for a full
to the sepulcher because of the watch of souldiers that was set there euen of purpose to see that none should come vnto it But as touching the first so would God haue it to be that it might be euident in the sight of all that these women had no purpose to steale away the body of our Sauiour but onely to imbalme the same if happily by any meanes they could attaine to come vnto it And touching the second thing this first care of theirs being the onely thing which occupied their mindes declareth plainely that partly through their godly care in bending their mindes to sanctifie the Sabbath and partly by reason of the close dealing of the chief Priests and Elders in gathering setting charging of their watch that these women did not once heare of it For certainly they would then haue bin much more carefull how they might haue gotten to the sepulcher at all Or rather they would haue beene affraid once to haue set foote out of doores to haue gone to the graue But that these latter women came to the sepulcher though they tooke a longer pause by the way then Mary Magdalen had done it is euident in that Saint Marke saith That they came so neare that they sawe the stone to be rowled away and in that as after it followeth in the next verse they went into the sepulcher c. And in that as the Euangelist Luke saith chap. 24.2.3 They found the stone rowled away from the Sepulcher And went in but found not the body of the Lord Iesus Thus much therefore for the comming of these women the which as was saide is in more speciall manner recorded by the Euangelist Marke then by any of the other The vision and the speech of the Angels to these women is as was further answered most fully reported by S. Luke Question Which are his words wherein he doth the same Answer It followeth thus chap. 24. ver 4. and so forth to the ninth And it came to passe that as they were amazed thereat two men sodainly stood by them in shining vestures 5. And as they were afraid and bâ—wed downe their faces to the earth they said to them why seeke ye him that liueth among the dead 6. He is not here but is risen remember how he spake to you while he was yet in Galâ—le 7. Saying that the Sonne of man must be deliuered into the hands of sinfull men and be crucified and the third day rise againe 8. And they remembred his words 9. And they returned from the Sepulcher and tolde all these things to the eleuen and the remnant ExplicatioÌ„ Thus in deed is the Euangelist Luke most large in this point Neuerthelesse we must not neglect the report either of Marke or Matthew because either of them haue something more speciall ouer and beside that which Luke hath set downe Question Which therefore are the words of Marke Answer Chap. 16.5 So they went into the sepulcher saith he and sawe a young man sitting at the right side clothed in a long white robe and they were afraid 6. But he said vnto them be not afraid ye seeke Iesus of Nazareth who hath been crucified he is risen he is not here behold the place where they put him 7. But goe your way and tell his Disciples and Peter that hee will goe before you into Galile there shall you see him as he hath shewed vnto you 8. And they went out quickly and fled from the sepulcher for they trembled and were amazed neither said they any thing to any man for they were afraid ExplicatioÌ„ These are the words of S Marke wherin he is more speciall then S. Luke in diuerse things First in that he sheweth how the Angell incourageth the women against their feare And he speaketh but of one because but one spake vnto theÌ„ the which also seemeth to be that Angel which Matthew spake of before euen he that at the first sate vpon the stone without the sepulcher Secondly he is more speciall in shewing that the Angell did bid the women to take good view of the absence of the body of our Sauiour froÌ„ the very place where it was laid Thirdly he reporteth the message which the Angel sent to be directed not only to the Apostles in generall but also to Peter by name And last of all Homil. 3. in Hist Resurrec Sect. 15. Et Hom. 4. Sect. 5. Et Hom. 9. Sect. 1. that the women were so afeard that they said nothing to any man but for feare forgat their message as one would thinke And therefore it seemeth to M. Beza in his Homilie vpon these words that these were a sort of women among the rest who for want of longer stay lost a great part of the fruit of their iourney till as he saith they were better instructed afterward But other think rather that these words Neither said they any thing to any man are to be vnderstood as signifying that they stayed not to tell these things to any in the way but hasted to the disciples Yea and that their feare indeed was so great that they could not haue beene fit to haue done their message vnlesse God had gratiously recouered them out of their feare and made them fit therevnto And it is true Neuerthelesse if we looke to that which Saint Luke writeth chap. 24. ver 22.23.24 we must needes admit that as Beza obserueth some of the women fled for feare of the vision of the Angels and went before the rest and did not meete our Sauiour in the way Such therefore is the report of the Euangelist Marke Shew likewise what the words of S. Matthew are Question How writeth he Answer Chap. 28 verse 4. For feare of the Angell saith he the keepers were astonied and became as dead men 5. But the Angell answered and said to the women Feare ye not for I know that ye seeke Iesus who was crucified 6. He is not here for he is risen as he said come see the place where the Lord was laid 7. And goe quickly and tell his Disciples that he is risen from the dead and behold hee goeth before you 〈◊〉 Galile there ye shall see him lo I haue told you 8. So they departed quickly from the Sepulcher with feare and great ioy and did runne to bring his Disciples word Explication and proofe These are the words of the Euangelist Matthew ch 28. verses 4.5.6.7 Wherin he accordeth with Marke in the most of those things which he hath specially aboue that which the Euangelist Luke hath And yet this one thing Matthew hath speciall aboue Marke that hee doth more plainly describe vnto vs how the women were affected in that hee telleth vs that though they were all greatly feared yet that some of them were for all that greatly comforted reioyced yea and that though they made such speed in the way that they stayed not to tell any man yet they went with a purpose to doe their message to
the parties vnto whom they were sent specially they that stayed longer then such of them as fled first away So Matthew maketh Marke more plaine Now let vs come to the second appearance of our Sauiour wherein he manifested himselfe to those that remained still behind and therewithall to the speech which he vsed with them at the same time like to that which the Angell of our Sauiour had vsed to them before These things are onely recorded by Matthew Question Which are his words Answer It followeth verses 9. and 10. of the same 28. chap. in these words 9. And as they went to tell his Disciples behold saith S. Matthew Iesus also met them saying God saue ye And they came and tooke him by the feet and worshipped him 10. Then said Iesus vnto them be not afraide Goe and tell my brethren that they goe into Galile and there shall they see me Explication proofe Thus then wee haue the full report both of the second appearance and also of the second speech of our Sauiour to the rest of the womeÌ„ that staied longest at the sepulcher after that he had shewed himselfe and spoken before to Mary Magdalen And we haue seene also the report of the second vision and speech of the Angels to the same women after that Mary Magdalen had seene them Now let vs as briefly as we can consider what instructions wee are to gather for our owne vse and the edification of our faith from euery part of this storie concerning the second appearance and speech both of the Angels and also of our Sauiour to these women after that he had appeared first to Marie Magdalen Question And in the first place what are we to learne more generally Answer We learne more generally that the mercy and clemencie of our Lord and Sauiour is exceeding great toward those that beare a true loue and desire toward him though otherwise in some things they are weake ignorant and forgetfull so as they be not willingly ignorant and sottish but doe vnfainedly desire truly to know beleeue and obey the will of God as these godly women did Explication proofe It is true For so it is euident by the gratious behauiour and speeches both of the Angels and also of our Sauiour himselfe as well to these women in the latter place as to Mary Magdalen before though all of them did euen in their dutifull and louing purpose greatly forget themselues concerning that speech which our Sauiour had vsed to foretell them and the rest of the disciples of his resurrection that it should be as it was now come to passe Question What else may we learne more generally Answer We may perceiue likewise both from the speeches of the Angels and of our Sauiour and also from that alacrity and chearefulnes which did euidently appeare in the women that the resurrection of our Sauiour is a matter of singular ioy Explication It is easie to be perceiued in deed For both the Angels also our Sauiour bid them be of good cheare and to put away all troublesome confusion and feare out of their minds Either of them speake as comfortably in this caâ—e as the Angels did to Zacharlas Luke 1.13 Feare not Zacharias c. thou shalt haue ioy and gladnes and many shall reioyce at his birth to wit at the birth of Iohn Baptist the fore-runner of our Sauiour Christ And as he did to the virgin Marie concerning the conception of our Sauiour in the 30. verse of the same chapter Feare not Mary for thou hast found fauor with God c. And to the Shepheards concerning his birth ch â— 10 Be not afraid for behold I bring ye tidings of great ioy that shall be to all people c. So here saith the Angel to these godly women Feare not And our Sauiour himselfe Reioyce or peace be to you Feare not c. The reason of this like incouragement is because the resurrection of our Sauiour is no lesse matter of ioy then the conception and birth of our Sauiour and the other ioyfull things belonging to the same were And therefore also the like effect is here mentioned For as Zacharias reioyced and as Marie and the Shepheards and many other reioyced at the birth of our Sauiour so did these women reioyce at his resurrection though at the first it was mixed also with feare by reason of the diuine maiestie and glory of God appearing in this great and strange work of his And like as the virgin Marie hasted into the hill Country to her cosen Elizabeth to be coÌ„firmed in the word of conception and the Shepheards to Bethlehem to see our Sauiour newly borne so doe these women goe in hast to the disciples to carrie them this ioyfull newes that our Sauiour was now risen againe and likewise the two disciples afterward hasted to carrie the rest word yea though it were then night Luke 24.33.35 These thinges are thus more generally to be obserued in this part of the holy storie concerning the second appearance and manifestation of our Sauiour Let vs consider likewise of some things more particularly Question Which may they be Answer In that notwithstanding the terrour of the earthquake and the glorious appearance of the Angell of the Lord had so astonied the souldiers that they were as dead men for the time and therfore were glad to be gone as soone as they could yet the Angel biddeth these godly women not to feare hence we may first of all euidently see how happy a thing it is to be in the number of those that loue and reuerence Christ in comparison of those that oppose themselues against him Insomuch as we shall haue comfort against the terrour of the Lord when he shall confound them for euer from his glorious presence specially at the day of the last iudgement Secondly in that the holy Angel to induce the women to beleeue that our Sauiour was risen doth not only shew to their outward sense the place where the body of our Sauiour was laid to be now empty and void but chiefly standeth to confirme them from the words and doctrine of our Sauiour himselfe the which he doth will them to remember call to mind and he himselfe remembreth them of the place where hee spake it vnto them euen while he was yet in Galile that is some good space of time brfore it came to pâ—sse hereby we learne that the word and doctrine of our Sauiour is a more excellent ground and stay of our faith then the witnes of our owne eyes could be though these had their good vse as also the sensible touching and handling of our Sauiour had to proue that hee was after his resurrection a bodily substance as well as he was before Thirdly in that the Angel reproueth these women for that notwithstanding our Sauiour had told them of his resurrection plainly before his death yea that he would rise again the third day yet they forgat it therfore came
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
sinne and Sathan represented by the healing of the serpents stinging to the recouering of all those that should looke vp vnto it Num. cha 21.8.9 and Iohn 3.14.15 Moreouer ch 24.15.16.17 Moses hath recorded a prophesie of our Sauiour Christ concerning his comming into the world and of his glorious gouernment ouer his Church from the mouth of Balaam euen a holy prophesie though this Balaam himselfe was a prophane man In Deuteronomie Moses setteth downe a prophesie Deuteronomie euen the holy promise of God that he would send our Sauiour Christ to be a most high and holy prophet to teach command the whole Church and that he would giue him such a soueraigne authority in the same that whosoeuer would not heare and obey him should die the death ch 18 ver 18 c and Act 3 21 22 c. In the booke of Ioshua ch 5 13 14 15. Ioshua The Angel which appeared to Ioshua whom he worshipped was the sonne of God the second person in the Trinitie euen he that is our Sauiour the Prince both of men and Angels Iudges The Iudges in the booke of the Iudges are called Sauiours as being to the Iewes figures of Christ that great Sauiour appointed of God to nourish in them the hope of eternall saluation by him Ruth The booke of Ruth directeth to that family of the which our Sauiour was to come according to the flesh in that he was to be man Samuel Kings Chronicles The books of Samuel Kings Chronicle they also do determine the family euen the house of Dauid of whom our Sauiour was to come And of him was King Dauid and King Salomon speciall types and figures as may appeare Psal 2. and Psal 45. and Psal 72. Read also Psal 132.10 and Hos 3.5 where our Sauiour is spoken and prophesied of vnder the name of Dauid And the Prophet Samuel is reckoned among the chiefe of those that spake before of Christ Act. 3.24 Ezra Nehemiah The reedifying of the Temple was a pledge vnto the people of God that the Lord the redeemer should come into it as Malachie prophesieth cha 3.1 Yea and in this respect it is that Haggai prophesieth that the glory of the last house should be greater then that of the first was chap. 2.10 Iob. The ancient and comfortable profession of Iob cha 19.25 saying I am sure that my Redeemer liueth it must needes haue a respect to Christ insomuch as God is not the redeemer of any but through him Psalmes The booke of the Psalmes is a plentifull treasurie of prophesies concerning our Sauiour Christ Of his zâ—ale for the glory of God Psal 69.9 Of the preuailings of his kingdome from very small and contemptible beginnings if we looke to the iudgement of the wicked of all sorts both Iewes and Gentiles Ps 2. Of his betraying by Iudas Psa 41.9 Of his crucifying reproches vpoÌ„ the crosse Psa 22. Of his thirsting vpon the crosse Ps 69.21 Oâ— his resurrection Psa 2. ver 7. as the same verse is interpreted by the Apostle Paul Act. 13.33 And againe of the same his resurrection Psa 16. Of his ascension Psa 68.18 as it is interpreted Eph. 4.8 And more iointly of his coming into the world of his ascension vp into heauen of his roiall gouernment ouer his whole Church both Iewes and Gentiles we haue a most liuely and as we may say a graphical description and prophesie Psal 47. Likewise of his sitting at the right hand of God and of the perpetuity of his most victorious and triumphant kingdome Psa 110.1 c. Read also Ps 4â— 6.7 compared with Heb. 1 8 9 And Ps 102.25.26 27. compared with Heb. 1 10.11.12 And Psa 1 â—8 22 The stone saith the holy Psalmist which the builders refused is the head of the corner This was the Lords doing and it is marueilous in our eyes And Psa 132.11 Gâ—d hath according to his promise and oath set him vpon the throne of Dauid Yâ—a he is the Lord and King of Angels also Psa 97 7. Heb. 1.6.7 Thus as waâ— saide wee may perceiue that the booke of the Psalmes is full of very direct and plaine prophesies of our Sauiour Christ both concerning his humiliation and sufferings and also concerning his exaltation and glory Prouerbs In the 8. ch of the Prouerbs the eternity of the Sonne of God our Lord Iesus Christ is notably argued froÌ„ a comparison with the workes of Gods creation before all which he was yea before there was any time at all for them to be created in And in the last chapter but one he is prophesied of as good interpretres doe not lightly deeme vnder the names of Ithiel and Vcal Song of Songs As for the Song of Songs it singeth altogether the affiansals and espousage of his Church vnto him which hee vouchsafeth to take vnto himselfe in that most neare coniunction and spirituall bond to the end he might deliuer it from all spot that he might adorne it with perfit beauty yea that he might make it eternally happy the which things are such as none but God himselfe can possibly do And therfore we may conclude that this Song is an vndoubted proofe of the Deity of God our Sauiour Christ according to that Hos 2.19 I wil marrie thee for euer vnto me c. Let vs now come to the holy Prophets And first of all to the Prophet Isaiah Isaiah The Prophet Isaiah is not without cause esteemed aboue all the rest the most Euangelical Prophet This holy Prophet doth in the 4. cha of his prophesie ver 2. c. foretell of the coÌ„ming of our Sauiour Christ to his Church vnder the name of a bud or sprout and therewithall what excellent fruites shall growe to the euerlasting benefit of it by him In the 14. ver of the 7 cha we read how he prophesied in plaine and expresse termes of his conception birth and that also miraculously by the holy Ghost of a virgine whose name also he there foretelleth shewing that hee should be called Immanuel that is to say God with vs and thereby plainly signifieth that hee should be both God and man in one Person of a mediator for vs and so the ground and foundation of all our helpe and stay Likewise hee prophesied of his birth so certainly as if hee had beene at that time already borne and therewithall he describeth the most high diuine excellencie of his Person and the eternity of his spirituall heauenly kingdome cha 9. verses 6.7 And cha 11.1 c. he foretelleth the family of the which he was to descend and take the nature of man together with the most excellent and diuine vertues which he should be endued withall euen in that hee was to be the Sonne of man In the 42. ch 1.2 c. he describeth the most mild manner of his conuersation and that he should neuerthelesse mightily preuaile by the preaching of his Gospel both to
setled decree constantly reâ—aine the naturall prâ—perties of it Yea since the glorifying of it as well as before so farre forth that it can be but in one place at once neither can pierce or moue iâ— selfe through any bodily substance but it must causâ— it to remoue or to sunder and diuide it selfe â—hat it may haue passage And therefore doth our Sauiour himselfe tell his Disciples that in respect of his bodily presence they should not haue him alwaies though by his diuine spirit and the graces â—hereof he would be present with them for their time and with all the faithfull Ministers of his Gospel from time to time to the end of the world And the Angel of God affirmeth plainely that touching his bodily presence the heauens must containe him euen from the tiâ—e of his ascending vp into heauen vntill his comming againe to iudge the world To this very end no doubt did our Sauiour at the first take and vnite the true humane nature to the diuine in one person that it might so remaine as touching the truth of it to the benefit and comfort of all the elect of mankinde for euer though euer since the resurrection it hath laide downe all the naturall infirmities and vilenes or dishonour of that condition which the sinne of man had brought vpon the same For these causes therefore we are not to esteeme the miracle of our Sauiour his comming in among his Disciples so sodainely euen at such a season as the doores were now shut in that is to say in the night time to consist in the deifying or spirituall alteration of his humane nature but in his diuine power wherby either at his immediate commâ—ndement the dores opened vnto him and shut againe without any noise or at the least â—he hearing of the companie was so restrained that they could not heare the same like as the eyes of the two Disciples were held before so that they could not know our Sauiour Or else he vsed the ministery of his Angel herevnto like as by an Angel he did afterwards open the doores of the prison to let out his Apostles and shut them againe no one of the keepers or watchmen once hearing the same Acts 5.17 18 19 c. and chap. 12.4 5 6 c. And thus is our Sauiour described generally to be such a one as openeth and shuâ—teth both hearing and seeing and vnderstanding and affection and all things by his most soueraigne and diuine authority according to his owne holy will and pleasure Reuel 3 7. This therefore is the true manner of the miraculous and strange appearance of our Sauiour altogether without any deposition of the naturall properties which doe concerne the nature and substance of a true bodie The which will yet further be manifest from the words and actions of our Sauiour himselfe in the time of this his appearing and abiding with his Disciples And therefore leauing it for a while wee come now in the fift place to the behauiour of our Sauiour both in word and deed in this time of his fift appearance And therewithall also to the effects thereof as was set downe in the last place For insomuch as these things are intermingled in the text we will accordingly speake of them as the text it selfe shall giue the occasion The speeches and actions of our Sauiour are sundry and so are the effects also in the hearts and senses of the Disciples as was said before and as by the grace of God we will consider in the particulars of them Question First of all therefore Which was the first speech of our Sauiour Answere The first speech of our Sauiour to his Disciples was this verse 36. Peace be vnto you Question True So we reade Luke 24.36 and Iohn chap. 20. verse 19. How are these words of our Sauiour to be vnderstood Are they onely to be taken as wordes of a common and ordinary salutation and nothing otherwise Answer Yes they are not onely words of louing and familiar salutation whereby our Sauiour wisheth the welfare of his Disciples but they containe in them the vertue of a commandement warrant of all spiritual peace prosperity to theÌ„ through faith in his name ExplicatioÌ„ proofe So they are to be vnderstood indeede euen in a sense farre exceeding the salutation of Dauid sent to Nabal by his messengers 1. Sam. 25.6 or that common holy salutation vsed among the people of God The Lord be with you or The Lord blesse you Ruth 2.4 Psal 129.8 They are to be vnderstood here like as our Sauiour spake them before his death when hee sent them forth to preach for a time in that cursory course of ministery which was a preparatiue to their great and generall Apostleship At what time hee directed them to pronounce peace to that house which should giue them any entertainement and promiseth that peace euen more then ordinary peace should rest vpon euery such one as should so receiue them Mat. 10.12.13 And that wee are to vnderstand the words of our Sauiour in such sense as was answered it will be furthermore euident vnto vs if we duly consider first who he was that maketh the promise euen the Prince of peace promised and giuen to the Church of God yea that Prince of peace the peace of whose gouernment shall increase and haue no end Isai 9. verses 6.7 And if we shall yet further consider what his promise and bequeathement as it were was to his Disciples a little before his death Iohn 14.17 Peace I leaue with you my peace I giue vnto you not as the world giueth I doe giue vnto you Let not your heart be troubled nor feare And if wee shall consider herewithall how it is said by the Apostle that hee came and preached peace both to Iew and Gentile Ephes 2.17 Likewise if we doe call to minde and consider that salutatorie prayer of the Apostles Grace mercy and peace from God the Father and from the Lord Iesus Christ the which as we know is vsuall in their holy Epistles Moreouer if wee weigh well with our selues that the birth of our Sauiour was as it were a chariot of peace sent from heauen downe to the earth as the Angells of heauen declare Luke chap. 2. verse 14. Finally if we shall consider that the kingdome of God is righteousnes and peace and ioy in the holy Ghost it will then euery way be manifest vnto vs that our Sauiour in saying to his Disciples Peace be vnto you doeth not after a common manner salute them or wish them outward and worldly prosperity or carnall rest and security in earthly pleasure but a most holy spirituall and heauenly peace For as touching carnall and worldly peace hee saith professedly on the contrary that hee came not to bring peace on the earth but rather a sword to arme all that be his against all peace in the pleasure of sinne Onely he pronounceth and assureth that peace of conscience which passeth all
wicked of this world doe think let vs beloued in the Lord who are taught of God and seeing the necessitie of the knowledge faith of our Lord Iesus Christ to our saluatioÌ„ let vs I say esteeme highly of our Sauiour aboue all things and of the ministrie preaching of the gospel as of that one thing the which our Sauiour himselfe assureth vs is specially necessarie Luke 10.42 and is both the wisedome and power of God to our saluation 1. Cor 1.24 Our Sauiour Christ as the author and his Gospell in the ministerie of it as the instrument 1. Tim 4.16 Yea so necessarie is the preaching of thâ— Gospel in the ordinary ministerie of it that it is necessarie that euery congregation should haue his Pastor to preach vnto it that as he standeth bound to watch ouer them at the peril of hiâ— soule so they vpon like perill stand bound to hearken to him in all things which he speaketh to them according to his dutie in the name of the Lord. Yea euery people to their owne proper minister and euery minister to his proper charge by a special bond of dutie in the Lord. 1. Thes 5 12 13 14. Heb 13 17. and in many other places as was partly mentioned a litle before So that euen as it were in vaine for chiâ—dren to make a shewe of good behauiour abroad if they should be stubborne disobedient to their owne naturall godly Parents at home or for the wife to deale courteously to her neighbours but to liue churlishly with her owne husband or if the husband making shewe of a kind man abroad should vse his own wife and family hardly c. so shal it be in vaine before the iudgement seat of Christ for any Christian whether Parent or child c. to pretend a liking loue to other ministers of the word their gifts if they shall despise their own godly faithfull Pastor which God hath set ouer them By the like bond euery Pastor or Minister of the word is tyed to the speciall care of his owne people or flocke And for the maintenance of this ministerie of the Gospel euery Christian Prince Magistrate standeth bound to be specially careful as of that which our Sauiour coÌ„mendeth to their speciall trust as to the foster father of his Church by all that externall and ciuil power which he hath giuen them the which also by his Gospell hee doth sanctifie vnto them and maketh the meanest Prince many degrees more honourable in those respectes then is the gouernment of the most pompous Kings among the heathen And that also to their eternal saluation while they submit their scepters and persons whole gouernment to the scepter of the Lord Iesus their Lord Sa who is to be blessed of al for euer euer Amen Yet when our Sauiour saith that he sent his Apostles as his Father hath sent him we most not vnderstand his wordes so as if he did communicate to them an equall dignitie or authoritie with himselfe or that they had any part at all with him in the reconciliation and redemption of the world c. bâ—t that he gaue them in such sort as was described before and as we shal shortly haue occasion to consider againe a like dignitie and authoritie immediately from him as hee came immediately from the Father c. Yet with like outward and worldly abasement and affliction also as to seruants of speciall trust from him and for the same cause indued with singular grace and power in his Church for the spirituall gouernment and ordering thereof aboue all mortall men yea aboue that which he himselfe in his owne lifetime and before his resurrection had put in execution as he promised before his death Iohn 14.12 as was alledged before And thus though hee gaue them not the honour of reconciling the world yet he put into their mouthes the word of reconciliatioÌ„ 2. Cor 5.19 And hath made them workers together with himself in the great and wonderfull worke of his grace to the conuersion and edification of his people in the faith as it followeth in the beginning of the next chap of the same Epistle 1. Ep 3.9 We together are Gods labourers And as workers together we beseech you that ye receiue not the grace of God in vaine c. Yet not so that their work is internall for that is onely the office of our Sauiour by his holy spirit but externall instrumental by the word as also by the externall ministery of the SacrameÌ„ts on their part the which together with the word is on the part of our Lord Iâ— Ch accompanied with the internall grace of his holy spirit as Iohn the Baptist acknowledgeth and professeth Iohn 1.26.27 Luk. 3.16 And the Apostle Peter 1 Ep 3 21.22 Thus by this second particular which is the speech of our Sauiour and the last remedy vsed to cure the vnbeliefe of the eleuen in this his fift appeâ—rance we see plainly from the words of our Sauiour that the ministry of the Gospel is no humane but a most heauenly diuine ordinance Of the which I haue spoken so much the more because it is a very necessarie point whereof euery of vs ought to be well perswaded principally indeed concerning the extraordinary ministery of the holy Apostles both in their preaching coÌ„mitting to writing the holy Scriptures of the new Testament but then also in regard of the ordinary ministery of the same by our Sauiours appointment so to continue to the end of the world To the end that we for our parts learning how to esteeme vse it both in preaching hearing in euery other part of ministery might reape the euerlasting fruite benefite of the same holy ministery and obedience to the same The which God of his infinit mercy grant vnto vs euen for our Lord Iesus Christs sake Amen But now before we proceed any further some may peraduenture aske after the reason of this strange course of our Sa in that he hauing to deale with those that seemed for the time so vncapable of these so great matters they being as meÌ„ amazed or agaist should neuertheles enter into the discourse of these things vnto them I answer that we may wel thinke that by this time wherin our Sa had this speech they had by the grace of God something wel recouered themselues began to be better setled in their minds And further also we may affirme that it was the wisest course that our Sa might vse euen to rouze them vp by a certaine holy violence to chase their vnbelief away by letting them vnderstand that he as their souereigne Lord was in the greatest good earnest with them that might be that therefore they were accordingly to stir vp theÌ„selues with their best earnest to attend vpon that which he spake We may conceiue of that I say from a like case though in a diuers respect to wit if an offender should
conquest once atcheiued by the same Finally here we learne both who be the true preachers of the word and who also be true Schollers of our Lord Iesus Christ Namely such Preachers as doe principally ayme at these points to the establishing of the faith of the people of God and such schollers as doe most gladly embrace and most studiously search after the knowledge and faith of these groundes from the holy Scriptures laying aside yea casting away all questions and â—angling about vnprofitable discourses That is euen such both preachers and hearers as make the word of God alone the whole ground stay of their faith and doe not stay vpon things rawly as it were by roate or vpon the customarie loose profession of others or vpon their owne blind deuotion and good meaning If any shall obiect that the Scriptures are darke and of doubtfull and vncertaine interpretation wee answer that touching such places of the holy Scriptures as be hard to be vnderstood it is our dutie to vse the more diligence in seeking by prayer and all other good meanes to vnderstand them We answer further that the most darke places are made plaine by other places more easie to be vnderstood so as wee may truly affirme that the Scripture doth cleare it selfe and giueth vnderstanding to the simple And finally we answer that all the doubtfulnes of the interpretation of any place of holy Scripture resteth either in our owne ignorance of the holy languages or in the weakenes of our iudgement or in the rebellion of our owne carnall reason whereby the truth is as it were forestalled against our selues This shall suffice at this time touching the fift particular The sixt is now to be examined Question In what words is that contained Answer 47. It is contained in these And that repentance and remission of sins should be Preached in his name among all nations beginning at Ierusalem ExplicatioÌ„ As our Sauiour had before instructed his Disciples concerning those two principall grounds of faith which they were to beleeue themselues and after to preach vnto others for the establishing of their faith so here in this place he noteth out two principall fruites and benefits flowing from his death and resurrection to all that doe truly beleeue in him The which also as our Sauiour informeth his Disciples they were to preach in his name to wit that they are such fruits and benefits as none can by any meanes be partakers of but through faith in him alone The greatnesse of these benefites is incomprehensible Sin wee knowe which is the transgression of the lawe either in thought word or deede hath made vs iustly subiect to the infinite wrath and vengeance of God both in this life and for euer as wee haue learned from the interpretation of the Lawe Neither can we possibly escape it but by the death of our SAVIOVR CHRIST For his blood alone cleanseth vs from our sinnes both from the guiltinesse and also from the punishment of them in that hee hath thereby purchased eternall redemption for vs. For without sheading of blood as the Apostle teacheth there is no remission of sinnes Heb 9.22 Repentance also the doctrine whereof wee haue heard layde forth at large it is in summe and effect the renewing and repayring of the Image of God the which is vtterly defaced in vs. And it cannot bee performed but by the diuine power of GOD euen by that power whereby hee hath raised vppe our Lord Iesus Christ and whereby our SAVIOVR hath raised vppe himselfe from the dead For as by the vertue of the death of CHRIST apprehended by faith sinne is crucified in vs so by the power of his resurrection wee are raised vp to newnesse of life Yea wee are thereby renewed in our mindes vnto God Ephes 1.16.17.18.19.20 c. Colos 2.12.13 Rom. 6.3.4.1 Pet. 3.21.22 But of the fruites and benefites of the resurrection of our Sauiour Christ more afterward In the meane season this is euident that the sufferings and resurrection of our Sauiour mentioned before are matters of the greatest importance that may bee insomuch as these benefites of repentance and remission of sinnes cannot bee obtained but by them or rather by our Sauiour himselfe and through faith in his name in that hee had dyed for our sinnes and rose againe for our iustification that is in that he rose againe to the end he might apply the benefite of his death and to giue vs the assurance of our iustification by him to wit by the forgiuenes of our sinnes and by the imputation of his righteousnes vnto vs. Yea so doe these most excellent benefites depend both vpon the death and resurrection of our Sauiour that none can possibly be partakers of them but such as doe beleeue that hee dyed and rose againe to the same ende And according as the faith of any herein is weaker or stronger so is their repentance lesse or more perfect and the forgiuenes of sinnes more or lesse comfortably assured vnto them The order also of preaching these notable fruites and benefites is not to bee neglected of vs. For repentance is first to bee Preached and first of all to bee laboured after and therevpon followeth forgiuenesse that is the assurance of forgiuenesse For so is this Scripture to bee vnderstood For howsoeuer God is appeased first and therewithall forgiueth sinnes euen so freely as if they had beene neuer committed like as if a creditor shoud forgiue his dâ—btor and for a proofe thereof should cancell his obligation as may appeare Colos 2.13.14 and then hee giueth repentance also as a fruite of the same his free grace accepting vs in his Sonne Act 11.18 yet as touching our selues howe can wee haue assurance that GOD hath forgiuen vs our sinnes if wee be not sory for them yea sory to repentance vnlesse we will willingly tempt God in our hearts and wantonly presume of his mercy as if hee were not perfectly iust in hating those that take pleasure and lye securely in sinne Now vnto the Apostolicall preaching of these two excellent benefites repentance and remission of sinnes our Sauiour addeth two circumstances The one declaring the largenes of the Apostolick commission for the preaching of them namely in all nations The other prescribing the order that they must take that is by beginning at Ierusalem In the first of them whereby our Sauiour declareth the largenes of their commission touching the instrumentall meanes of calling vs the Gentiles to the faith of the Gospell and the prerogatiues of the Gospell by their preaching we are pointed to the efficient cause of our adoption and calling to the hope of eternall life Which is no other but the free grace oâ— God and our Sauiour Christ who hath of his eternall mercy appointed and sanctified the same instrumentall cause or meanes to be extended euen to vs. For the which what praise and thankes may wee render answerable to this inestimable grace and mercy of God towards vs miserable and sinfull
God hath set ouer them as if it were of no power and authoritie or of a superstitious and slauish feare to attribute more then is meete as if they had an absolute power ouer their soules and consciences to rule and reigne ouer them at their owne will and pleasure That these extreamities are carefully to be auoided both of Ministers of the word and also of all sorts of people both experience reason may plainely confirme vnto vs. And first for experience yea euen wofull experience both of ambitious and proud arrogating of too much and also of seruile and superstitious yeelding too much the Romish both prelacie and laitie are most palpable and grosse examples The one in obtruding their infinite lawes and ceremonies and censures vpon the consciences of the people with confessions penances satisfactions and superstitions aboue all number and measure without anie regard of the pure lawes and liberties of the Gospell of our Lord Iesus Christ The other in yeelding their neckes and soules vnto the same in most blinde and superstitious deuotion as if they must otherwise goe into their fained fire of Purgatorie and as if they could not otherwise possibly be saued And on the contrary for experience of prophane contempt of the ministerie and ministers of the Gospell at the hands of their people and likewise of too timorous and abiect a course of ministerie yea and of too base and contempâ—ible Ministers to the emboldening of wicked contemners to harden themselues in their contempt would to GOD that wee our selues and our people professing the Gospel were not in eyther respect two vnworthy examples Albeit wee cannot excuse all Ministers neither for presuming aboue that they haue good warrant from their Lord and Master to doe For the which they shall no doubt giue an heauy reckoning at the day of account whosoeuer they be Thus verily common experience sheweth euery way exceeding great extreamities both on the one hand and on the other as well among the Ministers of the word as among the people committed vnto them The world is commonly euermore in extreamities But oh how happy are they both Ministers and people whether Magistrates and Princes or any other who haue learned from the Gospel to walke in the true faith and o-obedience of the Gospel when neither Minister of the word requireth neither more nor lesse of the people then his Lord and Master Christ Iesus the Lord of life and glory hath commanded him that is no more then may serue best to the glory of God and furtherance of their saluation neither people nor Princes and Nobles refuse to yeeld that to their faithfull Ministers of the word and to their ministery in the Gospel which their Lord and Sauiour doth in his Gospel command them for his sake and for the honour they beare to them that is dutifully to be taught and guided by them according to the word of God For then surely shall the faithfull Minister be incouraged to doe his dutie with singular ioy to himselfe and to the vnspeakable comfort of his people He should teach them the truth purely he should reproue sinne without bitternesse hee should incourage and comfort them without flattery he should boldly admonish and warne them to take heede of dangers hee should alwaies be in good hope of victory against sinne and Satan that they should not preuaile among his people Then surely would the God of peace and our Sauiour Christ the Prince of peace the hope and glory of his people and the holy Ghost the Spirit of all truth true consolation be among them yea they should dwell among them euen in the hearts and mindes both of Minister and people The word should be profitable the Sacraments should be helpefull prayer should be effectuall euery part of the ordinance of our Sauiour should further the saluation of euery one that should christianly that is sincearely and without hypocrisie submit themselues vnto the same But contrariwise when the people despise their Minister thinking too well of themselues and hating to be rebuked for their sinnes and likewise when the Minister doth bitterly and prowdly lift himselfe vp against the people or debaseth himselfe too farre for feare or flattery and so giueth place to wicked ones that rebell against the Gospel then all things tend to the eternall destruction of all and not to the saluation either of Minister or of people Then all preaching prayer Sacraments and all things else are made deuoid of all sauing health And these are the reasons beside common experience which may iustly moue all both Ministers and people either of them in their places to approue themselues faithfull and dutifull to the Lord Iesus Christ euen as they tender his glory and their owne saluation Otherwise if we perish our destruction shall lie vpon our owne heads For the Gospel in the owne nature is giuen for edification and not for destruction And therefore in the name of God let vs calling vpon God for his grace labour vnfeinedly and in all subiection of our soules vnto God and our Lord Iesus Christ to make our best vse and profit of all his ordinances to our saluation Let vs hold our selues to the excellent moderation of the holy Apostle 1. Cor. 4.1 2. Let a man so thinke of vs as of the Ministers of Christ c. And 2.1.24 Not that we haue dominion ouer your faith but are helpers of your ioy Reade also 1. Thes 5.12.13 and Heb. 13.17 and 1. Pet. 5.1 2 3 4 5 c. The which great and manifold grace God of his infinite mercy euen for our Lord Iesus Christs sake and by the effectuall working of the holy Ghost grant vnto vs euen for his owne glories sake Amen These things of singular weight and importance are very deepely to be weighed and pondered of vs in this eight particular The last particular is yet behinde to wit the promise which our Sauiour made to his Disciples that he would furnish them with all meete and suffâ—cient graces to the performance of their Apostolike office before he would employ them in the same Qu. In what words is this promise expressed Let vs heare them againe An. The Euangelist Luke recordeth the words of our Sauiour to be these 49 And behold * The word is apostello I will send the promise of my Father vpon you but tarrie ye in the Citie of Ierusalem vntill ye be endewed with power from on high Thus indeede we reade in the 49. verse of this last chapter ExplicatioÌ„ In the which last particular belonging to this fift appearance of our Sauiour after his resurrection we haue first to call againe to minde the Deitie of our Sauiour Christ in that he promiseth to send the holy Ghost For the holy Ghost cannot be sent by or from any but by and from God to wit from the Father by the Sonne And though as hath beene obserued before that by the holy Ghost is meant the gifts of the holy
is as was said euen to incourage those whom it did chiefly concerne to goe chearfully about that other kind of fishing of men by casting forth that draw-net of the kingdome of God which our Sa told them of in the 13. of Mat And wheras these things might chiefly discourage Want of maintenance or outward prouision and feare of ill successe our Sa doth by one worke of his diuine power yea by a double threefold work of like miracle giue incouragement against either of these doubts or feares yea against al doubts feares which might any way dismay them For to this end whereas they were in present want see how presently he doth furnish theÌ„ with aboundaÌ„ce he causes a multitude of great fishes to come together into the net he strengtheneth a weak net to hold them all without breaking any maske he prepareth vpon the land both fire fish aâ—d bread for them to refresh them withall shewing thereby that all things both by sea and by land are at his commandement appointment So that how vnprouided or weake soeuer they may seeme to themselues to be and likewise how weake soeuer the net of the Gospel might seeme to be to catch men who are as shie of the word as the fish is of the net yet our Sauiour giueth to vnderstand that as he was with them when hee sent them forth for a little while to preach the Gospel in Israel so that though they tooke no prouision with them nor scrip nor bag for prouision as he commanded them Mark 6.7.13 Luk. 9.1.6 and chap. 22.35 yet they wanted nothing neither wanted their ministery good successe and effectuall blessing so hee would be with them yea much more powerfully when they should performe their office of generall Apostleship to all Nations wherevnto he had already set them apart This I doubt not but is the summe of all And so the Euangelist Luke saith expresly Act. 1.3 that our Sauiour after his resurrection spake to his Disciples by the space of forty daies of those things which appertaine to the kingdome of God But let vs consider of the words of the text that is of the diuine speeches of our Sauiour of the effects thereof somewhat more particularly These speeches of our Sauiour together with the effects of them are as was touched in the answer either such as were spoken and effected before dinner was ended or after that the Disciples had dined with our Sauiour And of the former two speeches of our Sauiour the first Sirs haue ye any meate And thus vpon the answer of the Disciples that they had gotten neuer a fish the second being this Cast out the net on the right side of the shippe and yee shall finde we haue spoken before Onely let vs obserue this one point further that our Sauiour did not aske that question as being ignorant of that which hee asked but to stirre them vp the rather to consider the miracle which hee minded to worke immediately after And therefore also when he saith Cast out the net c. and yee shall find hee doth not speake by coniecture or by any experimentall signe c. though as was saide it might seeme so to those fishermen but hee speaketh by diuine authoritie and vpon his al seeing knowledge in that hee was God yea he worketh a work of his diuine prouidence and power in commanding the fishes to come and attend as it were the casting forth of the net Now let vs come to the effectes which followed vpon these wordes of our Sauiour and so to the rest of his speeches and actions before dinner The effects of this speech of our Sauiour Cast out the net c they were foure The first was that the net had taken a multitude of great fishes so that they were not able to drawe it Secondly that Iohn vpon this miraculous effect discerned that it was our Sauiour who had spoken before to giue them that direction and commandement to cast out their net Thirdly Peter being imboldened hereby feareth not to swimme to the shore that he might shewe the zeale of his loue to our Sauiour and peraduenture also that he might so much the more commodiously helpe to drawe the net to land Fourthly the other Disciples continuing in the ship doe what they can to rowe that they may helpe the ship and hale the net with fishes to the shore These were the effects but let vs heare them from the report of the holy Euangelist Question What saith he for the first Answer So they cast out saith the Euangelist himselfe being one of them and they were not able at all to drawe it for the multitude of fishes verse 6. Question What saith he for the second Answer Therefore said the Disciple whom Iesus loued vnto Peter it is the Lord verse 7. in the beginning of it Explication This Disciple whom Iesus loued was this Iohn the Euangelist so that it is as much as if he had written thus Iohn saide to Peter And in that which Iohn saith to Peter he reasoneth well from the diuine worke which followed vpon the speech of our Sauiour that it was the Lord seeing no creature could by humane knowledge haue giuen them that certaine and effectuall direction For whom might he thinke it to be rather then our Sauiour who had before appeared vnto them with like manifestation of his diuine power Now therefore what saith he for the third effect Question When Simon Peter heard that it was the Lord he girded his coate to him for he was naked to wit Answer to his shirt as it were and cast himselfe into the sea as it followeth in the 7. verse ExplicatioÌ„ This no doubt was a further effect vpon the apprehension of Peter from the words of Iohn yea rather froÌ„ the work it self which our Sauiour wrought that it was the Lord. For hereby as was saide before he himselfe tooke boldnes to doe that he did as one nothing doubting of good successe seeing the Lord himselfe had begun this gratious and mightie worke For this is indeede the propertie of God to finish that good worke which he beginneth And it is said concerning our Sauiour that whom he loued to the end he loued them And therefore also there was iust cause that Peter should for his part loue him againe with a most earnest loue The which no doubt was a chiefe cause of this his hasting to the shore Neuertheles it may well be a question whether Peter presuming of his skill to swimme yea though thus farre also being well aduised that he girded his clothes about him lest by the losenes of them they might be a hindrance vnto him whether I say he might not haue beene better aduised before he had done so namely to haue staied till hee had knowen the will of our Sauiour as he did once before when he attempted to walke toward our Sâ—uiour comming to their shippe walking on the sea And herevnto seemeth our Sauiour
to haue respect in his speech to Peter after dinner admonishing him to try his heart whether he loued him more then the rest according as he shewed himselfe most venterous and earnest in comming first vnto him But of this more afterward The last effect of the former speech of our Sauiour Cast out the c. that is yet behind Question What effect was that Answer It was more generall concerning all the rest to whom the wordes were spoken For they vsing the ordinary meanes to serue the prouidence of God came by shippe for as the Euangelist saith they were not farre from land but about two hundreth cubites and they drew the net with fishes verse 8. ExplicatioÌ„ This indeed was a more generall and common effect But yet considering what was said before that the net was so full of fishes that they could not draw it at all we haue good reason to thinke that euen in this their drawing of the net so heauie with the fishes the Lord put to his hand and made them able to doe it And therefore also may wee well thinke that the Lord would vse their diligence and labour in this worke though indeede it was altogether his that they might the rather thereby be led to consider that in the worke of the holy ministery and fishing for men to catch them out of the sea of this world wherein they drinke vp sin as fish doe swallow water that so he might drawe them into his heauenly kingdome by the preaching of the Gospell hee would vse their seruice howsoeuer it is true as they had experience euen in this their sea-faring fishing that vnlesse God doe giue blessing Paules planting and Apollos watering shall be all in vaine And thus much concerning the effectes of that second speech of our Sauiour Cast out the net c. and therein of the first of those miracles which our Sauiour wrought in the time of this his seuenth appearance namely the gathering together of such a multitude of great fishes into their net as was aboue all expectation or reason The second miracle is next to be obserued Question What was it How doth the Euangelist Iohn report it Answer Assoone then saith he as they were come to land thy sawe hote coales and fishe laied thereon and bread verse 9. Expli This is indeede a second miracle a very diuine worke For this fire and fishe and bread came not by any humane prouision but by the almightie power of our Sauiour by whom as all things were created at the first so are they continually ordered and gouerned by him to this day and for euer Hee that fed many thousandes with a fewe loaâ—es and a small number of fishes at one time more then fiue thousand with fiue barly loaues and two fishes and at an other time aboue foure thousand with seuen loaues and a fewe litle fishes yea so as more remained after the multitudes were satisfied then there was at the beginning as wee read in the Gospell by multiplying the substance thereof in the handes of his Disciples by a miraculous creation Matth 14.15 c. and chap 15.32 c. Hee the same Creator made this strange manner of prouision for these his Disciples whom he knew now after the labour and watching of the whole night to be very hungry Wherefore doubtles hee would let his Disciples vnderstand yea sensibly shew it before their eyes that hee was able to prouide for them not onely by one meanes alone but by as many waies and meanes as should be best pleasing to him and most meete for them For al things as they might plainly see both by sea and by land were at his becke and commandement as well now after his resurrection as before as he had giuen them infinite proofes euen before his death The which also he did at this time giue them iust and very comfortable occasion to call to minde againe And euen therefore may we perswade our selues that he wrought the like workes after his resurrection which he did before his death that from the like workes they might learne to acknowledge and beleeue the same his diuine power Let vs now come to the next speech of our Sauiour which hee vttered before dinner Question What was that Answer Iesus saith the Euangelist saide vnto them Bring of the fishes which ye haue nowe caught verse 10. ExplicatioÌ„ As by the power of the former speech Cast out the net c. the fishes were gathered into the net so by the vertue of this speech Bring ye of the fishes c. the disâ—iples were inabled to draw them to land the which also that it was not done without a third miracle the Euangelist declareth in the very next words Question Which are they Answer Thus it followeth Simon Peter shewed forth and drew the net to land ful of great fishes a hundreth fifâ—ie three albeit there were so many yet was not the net brokeÌ„ v. 11. Explication This may well be reckoned for a third miracle indeed For certainly though the maske of the net had bin of great coard yet had it bin weake enough to haue held in so great a number of so great fishes as were inclosed and haled to the land in it In the 5. ch of Luk. v. 4. c vnto the which miracle there reported this answereth as was before obserued the net brake through the multitude of fishes so that they were faine to call for more helpe Here therefore in that the net brake not at all and that the small companie of fishers did prosperously draw so many great fishes to land the miracle is in that respect so much the more amplified and might iustly minister so much the more comfort to the Dâ—sciples as touching the ends wherefore our Sauiour wrought it euen such as haue bin declared before That which is written here of Peter his stepping forth to draw the net to land sheweth that as was said before although the zeale of his affection toward our Sa constrained him to swim to the shore yet it is like also euen as the effect declareth that he did it partly for some more coÌ„modious help which he might by that meanes yeeld to the busines in hand This busines well ended we are now to consider of the next speech of our Sauiour which he vttered immediately before dinner namely that his speech whereby he as the maister of these fishermen inuited them to that miraculous dinner which he had prepared for them without their skil or labour Rehearse the words of our Sauiour Question as the euangelist reporteth them Which are they They are these Answer Iesus said vnto them Come and dine verse 12. in the beginning of the verse Expli Our Sauiour no doubt spake these wordes with like affection that he had in the wildernes ouer the people when he saide I haue compassion on this multitude c. Mat 15.32 For he knew that his Disciples must needes be hungry after their
labour all the night the morning also being well spent And in this prouision which was prepared we are to consider of our Sauiour both as of the baker or rather maker of the bread and as of the fisher of the fish that was now a broiling and as of the Cooke which kindled yea altogether made that fire wherewith they were broiled Yea we are to consider of him as being all in all the onely maister and maker of this feast Wherein all things were so admirable to the Disciples and so euident declarations of the diuine power of our Sauiour beside that knowledge which they had of his person that they wrought this effect in their hearts that as the Euangelist saith as it followeth in the 12. verse None of the Disciples durst aske him who art thou seeing they knewe that he was the Lord. Yea euen their Lord and maister indeed according to that his first speech wherein he called them by the name of his children or seruants as was declared before And thus we may easily see that there was no cause why they needed to aske our Sauiour who art thou Question But why doth the Euangelist say they durst not aske him Answer He giueth thereby to vnderstand that although there was some remnant of doubtings in their minds yet that their doubtings were now so weakened by the former appearances of our Sauiour and by his present diuine workes that they durst not for feare of the iust rebuke of our Sauiour giue place vnto them Explicatiō proofe And not without very iust cause For seeing their owne hearts reprooued them they might wel know that he that was greater then their hearts might by all right haue more sharply rebuked them And verily it ought to be a shame to euery Disciple and scholler of our Sauiour much more to those that are of the head forme as it were to be alwaies learning not to profit by the excellent instructions that are giuen vnto them Heb 5.12 It is very meet that faith enioying the meanes of increase should grow more more and not alwaies be a like infirme and weake We ought not to beare with such slouth in our selues much lesse may we thinke that the Lord will indure it and not reproue and chastice vs for it Such therefore was the cause of the Disciples feare Question Now what followeth in our text Answer Iesus then came saith Saint Iohn and took bread and gaue them and fishe likewise ver 13. Explicatiō The taking of bread which the Euangelist speaketh of and likewise of fish it is in such manner to be vnderstood as hath beene else where more particularly described to wit as being accompanied with thankes-giuing after the most holy manner constantly vsed by our Sauiour And so must the giuing both of the bread and of the fish also bee vnderstood not after the common custome of the housholder who alloweth to euery one of the family his portion but as from the author and giuer of all things euen from the God of heauen and earth like as if our Sauiour should haue said to his Disciples behold my deare children and seruants I giue yee a visible signe and plaine proofe that I am both able and also willing while yee shall performe a faithfull seruice vnto me to prepare and furnish you a table in the middest of your enemies wheresoeuer yee shall become euen as I did to Dauid my seruant as he acknowledgeth Psalm 23. The Lord is my shepheard I shall not want c. Thou doest prepare a table before mee in the fight of mine aduersaries c. Such no doubt is the meaning of our Sauiour by making his Disciples this extraordinarie banquet And it may iustly teach vs all this common and vniforme lesson that all whatsoeuer wee receiue either for foode or for any other reliefe of our fraile estate here in this life it commeth not originally from our owne industrie and labour or by any other meanes but from the good hand and blessing of God our Sauiour who pitieth vs and knoweth wherereof we stand in neede And therefore that we are to receiue all things as from his holy handes and to vse all the good blessings of God soberly and purely as becommeth his guests inuited by himselfe to be partakers of them c. Specially may the faithfull Ministers and preachers of the Gospell take their comfort from these declarations of the diuine care and prouidence of our Sauiour ouer his Disciples For out of all question he retaineth the same care all waies euer since he ascended into heauen which hee at this time expressed thus graciously while he was on the earth It is he that giueth bread to the hungry c. Hetherto of all the gracious speeches and actions together with the effectes of them such as were saide to be considered of vs in the time before dinner And as for that which the Euangelist saith verse 14. This was the third time that Iesus shewed himselfe c. wee haue shewed already how Saint Iohn is to be vnderstood and that it doth nothing hinder why we in our more particular account may not reckon it for the seauenth appearance c. Now let vs come to the speeches of our Sauiour such as hee vttered after dinner We may for orders sake reduce them to the number of foure They are all of them directed indeede particularly to Peter though not for his instruction and admonition alone The first speech hath sixe branches consisting first in three questions and secondly in a threefolde charge and direction following vpon a threefolde affirmatiue answere of Peter all of them tending to one ende and purpose which our Sauiour intended thereby and all almost in the very same wordes Let vs therefore first of all consider of this first speech of our Sauiour to Peter How doth the Euangelist report it Question Answer It followeth thus in the holy story 15.16.17 So when they had dined Iesus saide to Simon Peter Simon the sonne of Iona louest thou me more then these He saide vnto him yea Lord thou knowest that I loue thee Hee saide vnto him feede my lambes He saide vnto him againe the second time Simon the sonne of Iona louest thou me He saide vnto him yea Lord thou knowest that I loue thee He saide vnto him Feede my sheepe Hee said vnto him the third time Simon the sonne of Iona louest thou me Peter was sorie because hee said to him the third time louest thou me and hee saide vnto him Lord thou knowest all things thou knowest that I loue thee Explicatiō Iesus said vnto him Feede my sheepe This may well be reckoned for the first speech of our Sauiour after dinner though consisting of sundry branches seeing all of them as was saide are tending to one and the same ende and all as wee see repeated almost in the same wordes Whether we looke to the three questions of our Sauiour or to the three answers of Peter
in vs toward him Wee must trie and examine our selues concerning our loue to Christ as the Apostle Paul telleth vs that euery Christian must try his faith in Christ 2. Cor. 13.5 Proue your selues whether ye are in the faith examine your selues know ye not your owne selues how that Iesus Christ is in yee except ye be reprobates The reasons why wee are thus to try our selues are principally two First because there is naturally in euery one of vs too great loosenesse and negligence touching the matters of the Kingdome of GOD and of our owne soules and saluation as it is euident by the common speeches of all Who though their own consciences conuict theÌ„ that the houre is to come that euer they seriously setled their hearts to inquire and search after these things yet they will readily and boldly say they are sure of their saluation and that they loue God with all their heart and that it were pitie that any should liue that loue not Christ c. Thus euery man is ready to giue forth good words But loue in words onely and from the teeth outward as wee say is condemned betwixt man and man and therefore the precept is giuen Let vs not loue in word neither in tongue onely but in deede and in truth 1. Ioh. 3.18 Much lesse may wee thinke that the Lord will regard bare words how neere so euer the mouth draweth toward him when the heart is farre from him as he complaineth by his holy Prophet Isai 29.13 Matth. 15.7 c. Lest therefore this generall loosenes and negligence should deceiue vs it is necessarie that euery wise Christian doe take a more carefull course Secondly it is necessarie that we trie our hearts concerning our loue to our Sauiour because there is a most hidden deceitfulnesse in euery mans heart to thinke that much good is in it which is not in truth and that it is free from much euill which it is tainted withall vntill it be chased away by this diligent inquisition and by our putting of our selues as it were vpon the racke Yea rather vntill we distrusting our owne triall as being partiall therein doe after the example of Dauid intreate the Lord who onely doth truly trie the heart and searcheth the reines Ier. 17.10 as was alledged a while since that it would please him to trie vs and both to make knowne vnto vs that which is amisse and also to testifie what the worke of his owne holy and secret grace is in vs according to that Psal 26.1.2 c. and Psal 139 verses 23.24 Trie me O God and know mine heart proue me and know my thoughts And consider if there be any way of wickednes in me and leade thou me in the way for euer And although the Lord doe at any time trie vs by laying his word to our consciences according to that of the Prophet Isai chap. 28.17 Iudgement also will I lay to the rule and righteousnes to the ballance c. And Exod. â—0 verse 20. or by any affliction as Deut. 8.2 or by any of his righteous seruants Psal 141.5 yea or though it should be by an aduersarie 2. Sam. 16 1â—.12 Wee are to take heede that we be not therfore pettish and froward against the Lord after the manner of the wicked but that wee be sorie with Peter to remember that we haue giuen the Lord iust cause to call vs to so narrow a reckoning Neither are wee to thinke this to be contrarie to the Lords most free grace and aboundant mercie so comfortably described Psal 103 8. c. Ier. 31.33.34 Micah 7.18.19 and in many other places God doth neuer call to his owne minde or bring the sinnes of his children to their remembrance in his wrath and with a purpose to take vengeance of them but onelie in mercy to better their repentance and to stay them from further sinning euen from the remembrance of his former mercies in forgiuing their sinnes Thus our Sauiour dealt with Peter And the same course of the Lords dealing is very good for euery one of vs. For as it is truly said concerning the beneficence of one man to another that he which giueth the benefit should forget it but that he which receiueth it should hold it in stedfast memory so though the Lord do for euer forgiue our sins vtterly forgetteth to take vengeance of vs for theÌ„ yet we ought neuer to forget neither how infinit waies we haue offended him nor how great his mercy hath been is continually vnto vs in forgiuing forgetting the same our innumerable sinnes and offences Finally from that modestie which Peter sheweth in refusing to preferre himselfe before his brethren let vs also learne not to put forth our selues too farre as it were beyond our line through any inconsiderate rashnes or shew of boasting either in word or deede but wisely and discreetly keepe our selues within that measure of grace which God himselfe hath measured to euery of vs labouring alwaies after inward truth and not after outward shew and appearance in giuing honour going before all other as much as wee may in truth attaine vnto Thus much concerning the first part of the first speech of our Sauiour Christ to Peter particularly directed to him indeede but not vttered for his cause onely but that all might in him receiue their necessary instruction and admonition as was before truly affirmed Let vs now come to the second part of the same speech which is this Feede my Lambs and againe Feede my sheepe Feede my sheepe The which wordes as hath beene already obserued doe containe a most notable charge and direction to Peter in that hee was ordeined to bee an Apostle and Preacher of the Gospel how hee should both best trie his owne loue toward our Sauiour Christ to the peace of his conscience in the sight of God and also best declare his loue to the glory of God and profit of his Church and people as was touched before And therein also our Sauiour doth by a similitude or comparison taken from the sheepe and lambs of the flocke describe the properties of those that be the true members of his Church and dutifull hearers of his word c. So that the due consideration of these words will be no lesse profitable both to Ministers and Preachers of the word and also to the rest of the people of God then the former were and therefore let vs in the name of Christ with like diligence both inquire and also harken vnto it Question How may these things be gathered from the words of our Sauiour Answer First in them all ioyntly Feede my Lambs and then againe and againe Feede my sheepe Feede my sheepe verses 15.16 Secondly in a particular consideration of these words lambs and sheepe ExplicatioÌ„ You answer well But before we come to the interpretation of these words two things are very requisite to be presupposed of vs as you haue beene taught Question Which may they be
shalt not hate thy brother in thine heart but thou shalt plainely rebuke thy neighbour neither shalt thou beare with him in his sinne And 1. Cor. 16.14 Let all your things be done in loue And 2. Cor. 13.10.11 Therefore write I these things being absent lest when I am present I should vse sharpnes according to the power which the Lord hath giuen me to edification and not to destruction Finallie brethren fare ye well be perfect be of good comfort be of one minde liue in peace and the God of peace shall be with you A most sweete and louing farwell for conclusion of his most holy and Apostolicall letter Wherewith we may also wel conclude the first speech of our Sauiour to Peter which for the excellencie of it as it was said before hath beene in either part of it interpreted and opened the more largely It being as Beza well saith Ingens sané thesaurus longe ipso coelo terra totaque presenti vita pretiosior qui panculis istis verbis continetur pasce oues meas pasce meos agnos That is It is as saith that learned man an exceeding great treasure of farre greater worth then all things in this present world yea then the earth and heauen it selfe euen that which is contained in these very fewe words Feede my sheepe and feede my lambs Onely this let vs add heerewithall that as these words in themselues duly considered are a most pretious treasure so we ought to esteeme of them and euery one of vs according to our places and callings and gifts answerably to vse that is to obey the same euen as we desire to haue peace to our soules and consciences in good assurance that wee beare true loue to our Sauiour who is most worthie of all our loue and as wee would comfortably looke for any saluation by him Neuer forgetting what hee himselfe hath saide for the triall of our loue towards him If ye loue me keepe my commandements Iohn 14.15 And verse 24. Hee that loueth me not keepeth not my words And chap. 13.34.35 A new commandement giue I vnto you that ye loue one another as I haue loued you that ye loue one another By this shall all men know that ye are my disciples if ye haue loue one to another For thus must Pastors loue among themselues and thus must Pastors and their flockes loue together or else they cannot truly loue our Sauiour Christ Finally forasmuch as the Lord hath commanded that his sheepheards should haue so great a hand and busines about his flocke both lambes and sheepe people must not thinke their Pastors to be busie-bodies while they keepe this care and watch ouer them and performe the duties which God hath commanded them But contrariwise in meekenes of wisedome they are to submit themselues acknowledging it to be good and profitable for them so to doe Heb. 13.17 Now all these things duly considered concerning the true meaning and purpose of our Sauiour in this his whole first speech to Peter How should we thinke that it could euer come into the mind of any not deluded by the spirit of errour that our Sauiour thus admonishing Peter to try his loue towards him because his owne heart had vnaduisedly and through vaine confidence in himselfe deceiued him before thus giuing him a Touchstone as it were to trie his loue by and thus earnestly charging him to looke to the duty of his office of Apostleship euen as hee would answer him concerning the trust with hee committed to him for his part among the rest How I say should we or any other thinke that our Sauiour should intend thereby to make him Prince of all his Apostles and an vniuersall Bishop or Pastor in his owne steade ouer all the world And the rather may wee meruaile that it should from this speech of our Sauiour come into the heart of any to admitte any such thought seeing when the Disciples themselues did not long before this expresly aske the question whether of ambition alone or also for the auoyding of further contention about the matter if once our Sauiour should determine it and our Sauiour doth disclaime their question and determineth the cleane contrarie And therefore also much more may we maruell that any not bewitched with loue toward the mysterie of iniquitie neither inflamed with the filthy lust of spirituall fornication to set vp the whorish Antichrist of Rome prophesied of long before should euer imagine from this text that the Pope of Rome should be Peters successour and hold such aucthoritie in pretence of his right as he at this day claimeth and which the precedent Popes haue many hundred yeeres both vulpishly or like Foxes claimed and also wooluishly or like Woolues executed directly against Christ and his Gospell and all his both faithfull Pastors and also euery true sheepe or lambe of his flocke saue onely that they doe most hypocritically and blasphemously pretend his name to couer all their abominations withall But leauing them as sufficiently vnmasked by the large and learned disputations of the true Pastors of our Sauiour Christ against this false Antichristian Pastor and Bishop or rather Woolfe of Rome let vs now come to the second speech of our Sauiour to Peter at the same time as it followeth in the Euangelist Iohn Question Which are the words of the Text. Answer Thus it followeth in the 18. verse Verily verily saith our Sauiour I say vnto thee when thou wast young thou girdest thy selfe and walkedst whether thou wouldest but when thou shalt be old thou shalt stretch forth thine hands and another shall gird thee and leade thee whether thou wouldest not This indeede may we reckon for the second speech of our Sauiour to Peter after dinner before mentioned containing as we see plainely a prophesie or as we may call it a propheticall aduertisement to Peter concerning his death Question What may be the reason why our Sauiour should thus speake to Peter more then to any of the rest Answer As our Sauiour fore-told Peter of his fall as of a iust punishment which should fall vpon him for his rash and carnall confidence in his owne strength so now to the magnifying of his grace and mercy to Peter he doth not onely foretell but also therewithall promiseth him strength that he shall be able to suffer martyrdome for the testimonie of his truth Explicatiō That this was the purpose of our Sauiour it is easie to be discerned of euery aduised and teachable hearer For our Sauiour maketh it plaine by a familiar comparison betwixt the time of his youth and the last point of his age shewing the differing estate and condition of them both The time and state or condition of his youth he describeth by two adiuncts the one of girding himselfe to wit after the vsuall manner of those Countries wherein men vsed long garments the other of walking to what place hee himselfe minded to goe The last point and condition of his age hee
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
7 15. c. and Gal 1 8 9 10 And Colos â— 6 7 8 9 and verses 18 19. And 1 Tim 4 1 2 3. And 2. Peter chap 2 1. And the Apostâ—e Iohn 1. Ep 4 1 2.3 Yea further the Apostle Paul writing by the spirit of Christ will haue them tried by the simple and sinceare manner of preaching without the inticing speech of mans wisedome and without affectation of glory c. 2. Cor. 11 2 3 4 and verse 12 14 15. Read also 1 Ep chap. 2 1 â— 3.4 c. For such as affect such vaine-glorious and curious courses not contenting themselues with the simplicitie of the Gospell they are in the high way to the corrupting of doctrine and to waxe false Apostles in short time as the same holy Apostle giueth plainely to vnderstand Thus then the triall of the true ministers of our Sauiour Christ and of the lawfull successors of the holy Apostles euen so long as the world lasteth it is by the truth and sinceritie of their doctrine especially Yea so as if this bee found in them they are to be accounted good and faithful ministers of Christ though it may be that in coÌ„fused or disordered times there may easily be some defect in their outward ordination and calling Now touching the second point Qu. What maner of presence is that which our Sauiour hath promised to his faithfull ministers both Apostles and others such as haue beene described euen to the end of the world Answere It is the diuine presence of his holy spirit to giue such mightie effects vnto their ministerie as haue already bin declared euen to the saluation of all beleeuers to the condemnation of all infidells and rebells to the end of the world as our Sauiour himselfe hath already determined ExplicatioÌ„ proofe That it is the diuine presence of his holy spirit which our Sauiour promiseth to the faithfull ministers of his Gospell to the worlds end and no bodily presence it is most certaine from his owne wordes which he hath spoken before saying The poore yee shall alwaies haue with yee but ye shall not haue me alwaies To wit so as yee haue the poore that is visibly and bodily among yee Mat 26 11. And therefore they are altogether deceiued who by a wrong interpretation of these or the like words doe dote of a bodily presence of our Sauiour either in or without the Sacrament of his Supper c. Of the which more afterward Furthermore that is most true which is answered that our Sauiour is not idly present when he doth as it were walke in the middest of the candlesticks that is in the middest of his church as the spirit of our Sauiour himselfe speaketh Reuel 2.1 but he is present either with his gracious assistance to comfort and incourage his ministers so farre forth as they indeuour performe a faithfull seruice or else to reproue and chastice such as walke not faithfully before him as these Epistles shew which he directed to the seuen churches in Asia as we read in the 2 and 3. chap of that booke of the Reuelation This most gracious promise of our Sauiours presence and assistance ought to be a singular incouragement to all that be faithful in their ministerie before him to put them in good hope of good successe yea euen in the middest of all contrary feares and temptations and notwithstanding all contrary resistances by the diuel his instruments For if the Lord be with vs and on our side who can be against vs Rom 8.31 Ps 24.1.2 c. The Lord being with Ioseph al things prospered in his hand Gen 39.3 likewise the 2. of Sam 5.10 Dauid prospered and grew because the Lord God of Hosts was with him This was the incouragement which God gaue to Iaakob Gen 28.15 and which he gaue to Iosua as we read ch 1.5 As I was with Moses so will I be with thee I will not leaue thee nor forsake thee Be strong and of a good courage c. From whence also the holy Apostle giueâ—h encouragemeÌ„t generally to euery one that walketh in the waies of God euen because the Lord hath said I will not leaue thee nor forsake thee So that as the Apostle assureth vs we may boldly say The Lord is my helper neither wil I feare what man can doe vnto me Heb 13.5.6 This was the incouragement which the Angel gaue to Gedion The Lord is with thee saith he thou valiant man To whom when Gedion answered Ah my Lord if the Lord be with vs why then is all this come vpon vs and where be all his miracles which our fathers told vs of and saide Did not the Lord bring vs out of Egipt But now the Lord hath forsaken vs and deliuered vs into the hand of the Midianits c. The Lord said vnto him I will be with thee and thou shalt simite the Midianites as one man Iudges ch 6 12 16. And thus the Angell comforted and encouraged the Virgin Mary saying the Lord is with thee Luk 1.2.8 Thus Dauid comforted and encouraged himselfe Ps 16 8 The Lord is at my right hand therfore I shal not slide And Ps 23 1. The Lord is my shepheard I shal not want c. I will feare no euill for thou art with me thy rod and thy staffe they comfort me And Psal 118 6.7 The Lord is with me therefore I will not feare what man can doe vnto me The Lord is with me among them that helpe me therefore I shall see my desire vpon my enemies This comfort the Apostle Paul professeth that hee found in the time of his triall 2. Tim 4 16 17. At my first answering saith he no man assisted me but all forsooke me The proofe of his resurrection by his ninth appearance I pray God it may not be laid to their charge Notwithstanding the Lord assisted me and strengthened me c. And the Lord will deliuer me from euery euill worke and he will preserue me to his heauenly kingdome Read also Act 18.9.10 The Lord said to Paul by a vision by night Feare not but speake and hold not thy peace For I am with thee and no man shall lay hands on thee to hurt thee Thus euery good and faithfull seruant of God is to comfort and incourage himselfe from this most assured promise of our Sauiour Christ I am with you to the end of the world No Sermon no prayer no reproofe no instruction no exhortation no part of ministerie shall be in vaine but shall haue a mightie effect from the Lord in the end both to the saluation of the elect and also to the condemnation of all infidells and rebells whosoeuer resist the blessed Gospell of our glorious Lord Iesus Christ This therefore should most seriously admonish all that feare God both ministers of the word and others that insomuch as our Sauiour Christ though he be bodily absent yet is spiritually present in all assemblies of his people that we all
take heede how wee preach and how we heare how we pray how we regard out couenant made to God in baptisme how wee come to his holy table how we feare his rebukes how we reioyce and comfort our selues in his promises and finally what reuerend regard we haue of the whole Ministery of the Gospel and of the Ministers thereof for his sake yea what reuerend regard we haue of the presence of his diuine maiestie therein For assuredly hee is a continuall beholder of vs and will execute true iudgement and iustice among vs euen vpon euery oâ—e according to his workes as at the lâ—st day when this world shall once end hee will make it most cleare and mâ—niâ—est according to that of the Apostle 1. Cor chap 4.5 And therefore it is that in respect of the certaine tâ—uth of all things that this Euangelist Matthew â—aâ—h recâ—rded and our Sauiour hath promised and spoken hee also concludeth the Gospell with this word Amen like as wee sawe before the Euangelist Iohn hath concluded that Gospell which he did write And thus wee conclude the eight appearance of our Sauiour Christ after his resurrection LEt vs now proceed to these that remaine Whereof two that is the 9. and the 10. are recorded by the Apostle Paul as it is very likely and also by the Euangelist Luke as he maketh it more manifest by his more ful report But first let vs heare the report of the Apostle Paul Question What saith he concerning the rest of the appearances of our Sauiour Christ Answer In the 6. and 7. verses of the 15. chap of his first Epistle to the Corinthians thus hee writeth 6. After that he was seene of more then fiue hundred brethren at once whereof many remaine vnto this present and some also are fallen a sleepe 7. After that he was seene of Iames then of all the Apostles Explication The reason why we reckon these three appearances for the ninth tenth and eleuenth which was the last of all that are mentioned in the holy Scriptures it is for that the holy Apostle Paul reckoneth the last of these three next before that appearance wherein our Sauiour sheweth himselfe to him last of any of thâ— Apostles though not vpon earth but from heauen as we shall see afterward And touching the other we place them in the ninth and tenth places because all the rest hauing some ground for their order we know not so well where else we might better place them But before we come to consider of them in particular it shall be good to obserue the reason why the Apostle Paul maketh rehearsall both of these and also of some other of the former whereof wee haue already considered from the testimonie of the holy Euangelists Namely for that he being to proue the Article of the resurrection of our bodies doth first of all proue that our Sauiour is risen because his resurrection is the ground and foundation of ours Now this he proueth The proofe-of his resurrection by his tenth appearance by the appearances of our Sauiour Christ after his resurrection like as we in an imitation of him and treading in the foote-steppes oâ— the E angelists haue to the same purpose vsed what diligence we could to lay the same open before vs. Thus then the reason being obserued why the Apostle Paul alleadged the manifold appearances of our Sauiour Christ let vs câ—me to the present particulars And first touching the ninth appearance seeing it is confirmed vnto vs by so great a cloud of witnesses that is of more then fiue hundred who at one and the same time being together saw our Sauiour after he was risen and knew that it was verily he Yea they being such as were brethren that is Disciples of Christ euen such as were desirous to know the truth thereof and were not such as sawe a thing which they regarded not whether they sawe it or no and the rather also because at the time wherein the Apostle wrot his Ep to the Cor though some of those brethren were asleep that is departed this life yet many of them were yet liuing and were ready to testifie the same it is therefore such an appearance as is very notable to confiâ—me vs to beleeue this Article of our faith that our Sauiour is vndoubtedly risen againe from the dead It might haue sufficed that we haue heard it confiâ—med by two witnesses by seuen by ten and by eleuen at sundry times they being all meet and most credible witnesses euen such as God himselfe appointed therevnto But now that we haue moreouer besides such a troupe as the Apostle telleth vs of he may well be accounted not onely an odde man but euen a very mad man that would not giue credit vnto it We would say so of him that would not beleeue half a score honest men that should report vnto vs that they haue seene the Kings Maiestie at a sermon or in his progresse much more it not onely ten but ten times ten credible persons should from their owne â—ye-witnesse confirme the same And why then should we not both say and think the like yea much rather iudge him to be a most vnreasonable man whosoeuer vpon so plentifull proofes as the Lord hath vouchsafed vs will not firmely beleeue that our Sauiour hath manifestly shewed himselfe to be risen â—gâ—ine after that he had lyen verily dead in the graue Thus much therefore may briefly suffice concerning this testimonie of so great validitie NOw concerning the tenth appearance of our Sauiour to Iames though alone as he had before appeared to Peter This we are to vnderstand that as Peter did not conceale it and keepe it close to himselfe but told the rest of the Apostles and bâ—ethren of it so did the Apostle Iames. And therefore this appearance also though it was but to one yet hath many witnesses resting vpon the worthy fidelitie and credit of the Apostle Iames besides that the Apostle Paul as we may iustly conceiue would neuer haue alleadged this testimonie if he had not certainly knowne that it was very true But if any should demand further why our Sauiour did thus shewe himselfe to Iames alone we could not answer but onely vpon probable coniecture that it is very like that insomuch as our Sauiour minded and knewe before that hee should be the first of all the Apostles that should suffer the death of martyrdom for his truth as we read he did some twelue yeares after the ascension of our Sauiour Christ Act 1â— 1 2. therefore it pleased him to shewe Iames this speciall fauour moreouer and besides the other For seeing he vouchsafed to comfort Peter against his death though it followed about 20. yeares after that Iames was slaine howsoeuer in Herods purpose he should haue beene forthwith the next as it followe h in the same 12. chap of the Act it is at the least very likely as was saide that euen for this cause whatsoeuer other there might be
and remained in the graue as one truly descended downe among the dead yea that he being verily in the state and condition of the dead saue onely that his flesh saw no corruption the soule being neuerthelesse perfitly seperated and remooued from the body as farre as heauen is distant from the earth neither yet perfitly glorified but onely resting in the paradise of God among the soules of the faithfull already departed this life and abiding in like estate and condition with them all the time that his body lay dead in the graue the wordes of this Article I say doe teach me to beleeue that the third day after his sufferings hee did quicken and raise vp the same his body that was dead and buried from the former condition of the dead and from the power and dominion of the graue his soule returning againe to his body thenceforth neuer to die or to be sundred any more but to liue for euer in perfect happinesse and fulnesse of glorie with his diuine nature as the Articles following will further declare They doe teach vs indeed thus much For seeing the humane nature of our Sauiour Christ Explication being free from sinne in it selfe and hauing on our parts made a full satisfaction to God for our sinnes and moreouer insomuch as the same humane nature was vnited to the diuine nature in one Person it was vnpossible that death should preuaile against him And therefore at the time appointed that is on the third day after he was crucified dead buried he brake the bonds of death hath openly declared that he hath made a full conquest both of sin death and of him that had the power of death that is the diuell But insomuch as this your answer is somewhat long The meaning of the Article and consisteth of many parts it shall be good for vs in regard of the weightinesse of the matter accordingly to consider of the seuerall proofes thereof First therefore as touching this that our Sauiour Christ did by his owne diuine power together with the Father raise vp his bodie from the dead wee haue the testimony of our Sauiour himselfe who said before his death that he would doe so Iohn 10.17 18. Therefore saith he doth my Father loue me because I lay downe my life that I might take it againe this commandement haue I receiued of my Father And 1 Pet. 3 1â— Christ was put to death concerning the flesh but he was quickened by the spirit that is to say by his diuine power And further coÌ„cerning the ioynt working of the Father thus we reade Act. 2.24 God saith the Apostle Peter hath raised vp Iesus and loosened the sorrowes of death because it was vnpossible that he should be holden of it And verse 32. This Iesus hath God raised vp whereof we all are witnesses And againe more fully chap. 3. verses 13 14 1â— The God of Abraham Isaak and Inakob the God of our Fathers hath glorified his Sonne Iesus c. and hath raised vp the Lord of life from the dead whereof wee are witnesses And verse â—6 First vnto you hath God raised vp his Sonne Iesus And chap. 4. verse 10. Be it knowne to yee all c that God hath raised againe Iesus Christ from the dead Likewise chap. 5. verse 30. The God of our Fathers hath raised vp Iesus whom yee slew and hanged on a tree Him hath God listed vp by his right hand to be a Prince and a Sauiour c And wee are witnesses of these things which we say yea and the holy Ghost whom God hath giuen to those that obey him And chap. 10. verse 40. Him God raised vp the third day and caused that be was shewed openly And chap 13 in the Sermon that Paul preached at Antioch of Pisidia from the 30. verse c. And Heb. chap. 13. verse 20. God is called the God of peace who brought againe from the dead the Lord Iesus the great Sheepeheard of the sheepe Thus Therefore wee see it plentifully confirmed that the bodie of our Sauiour Christ which was crucisied dead buried and which lay in the graue to the third day is one free among the dead as the Psalmist speaketh Psal 8.5 was raised vp againe by his owne diuine power together with the Father And that this was done the body neuerthelesse remaining free from corruption it is expresly testified by the Apostles Peter and the rest Act. 2.27.31 and chapter 13. verses 36 37. according to the prophesie of Dauid in the 16. Psalme Moreouer that his soule which before hee had alreadie commended into the hands of his Father with the which also the soule of the repenting thiefe was the same day in Paradise as we haue seene Luke 23.45 46. that I say this his soule returned againe it is necessary that according to the truth we doe beleeue it to be so because otherwise insomuch as the soule of man is the chiefe part of man Christ risen could not be the same whole and true Christ who was crucified dead and buried before Neither shall it be amisle for vs in this behalfe to conceiue that the ministerie of the holy Angells who descended from heauen to beare witnesse of the resurrection of our Sauiour was employed to the bringing of the soule to the bodie according as the Angeâ—ls are saide to haue carried the soule of Lazarus from the bodie of Lazarus into the bosome of Abraham But howsoeuer the conueiance of the soule of our Sauiour was from heauen to the bodie this wee may bee sure of that it was by the diuine hand and power of God reunited to the bodie from the which it had beene separated by so farre a distance before That the same his soule was not yet fully glorified though for the time of his seperation from the bodie it rested in the Paradise of God with the soules of the righteous departed this life it is very euident because the full glorification of the whole humane nature depended vpon the ascension of our Sauiour to the right hand of the diuine Maiesty of God The Promise as we may perceiue Iohn 7.39 and chap. 17.5 and 20.17 And that there is no death or seperation for euer now after the reuniting of the soule to the body the Apostle Paul doth plainely testifie Act. 13.34 in that he saith Explication proofe God raised vp Iesus from the dead no more to returne to the graue To the which very purpose also he alledgeth the testimony of the Prophet Isaias chap. 55.3 I will giue ye the holy things of Dauid which are faithfull For the Apostle giueth vs to vnderstand as the truth is that if our Sauiour should not liue for euer hee could not performe the mercies promised to the Church of God in him and by him alone for euer Likewise Rom 6.9.10 If saith the same Apostle Saint Paul we be dead with Christ we beleeue that we shalt liue also with him Knowing that Christ being raised
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
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
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
to think that we know nothing so throughly and perfectly as we ought to know it or to beleeue in it and obey it Hetherto of the first part of the warning of our Sauiour Christ that we take heed that we be not deceiued either by false Christes or by false Prophets It followeth that we do likewise consider of the second part which is against those discouragements which might arise from outward troubles such as our Sauiour foretelleth should be either generally in the world euen so long as the world shal last or more particularly with like continuance or often renewings against the Church of God to the special trial trouble of his seruants either in goods liberty or life it selfe And that either by the hatred of their own kindred against the law of nature or by the false and back sliding brethren contrarie to the law of God all bond of true christianity For against all these doth our Sauiour giue vs a gratious admonition take heede that we be at no time inordinatly disquieted by theÌ„ Ye shall heare of warres saith our Sauiour or rather we may read it thus ye shall heare warres to wit the stroke of the drum or sound of the Trumpet c. either more neere at hand or further off as we heard the noise of the great Gunnes against Ostend the other Sommer And touching rumors of warres wee haue heard them in our age as others haue done in their times from diuers places Yea so as there is still great likelihood that they shal coÌ„tinue as they haue done heretofore no man knowing how long nor to what extremity they may grow Neuerthelesse be ye not troubled saith our Sauiour so as ye should for this giue ouer the profession of my name nor any thing remit or lay aside the work of the lord so far forth as ye may by any lawful means further promote the same The warres rumors of warres such as the Iewes had experience of as Iosephus reporteth were vnder these Romane gouernours Cumanus Felix Albinus Florus in the cities of Caesarea Scythopolis Aschelon Ptolomais Alexandria Damascus before that Ierusalem was besieged ouercome by Vespasian Titus the Romane Emperours theÌ„selues And touching the warres rumors of warres among vs Christians they are so rife in our knowledge hearing to this day that wee neede say nothing of them saue onely to wonder at Gods mercy that they haue not been more greeuous to vs for our parts and to haue commiscration of our brethren who haue been more sharply afflicted then our selues But our Sauiour proceedeth to incourage his Disciples all christians to be of good cheare thogh beside wars rumors of wars they must look that there shal be likewise often renewings of pestilence famine and earthquakes that is though God for the sinnes of the world doe send all foure of his great iudgments according to his threatning giuen forth against Israel by his Prophet Ezekiel Earthquakes being here put in stead of wilde beasts there mentioned which may well be accounted for the roaring of the Lion in the Forest as the Prophet Amos speaketh both of theÌ„ the rest of God his iudgements For all these our Sa would haue him Disciples look to meet with in the world and yet not to be discouraged or confounded And how truly the words of our Sauiour haue bin are fro time to time performed both we all the world haue sufficiently tasted God grant that we may learn by theÌ„ to repent of our sins but touching well doing that we may not be discouraged but rather quickened to all godlinesse thereby according to this blessed admonition of our Sauiour Now touching afflictions troubles against the Church more immediatly we read ver 9 10. TheÌ„ saith our Sauiour they shal deliuer you to be afflicted to wit in course of pretended iustice before the Magistrate as it is by the other EuaÌ„gelists Mark Luke expressed in these words They shal bring you before Kings Rulers for my names sake Where also these diuers kinds of afflictions are mentioned scourging imprisoning killing of some Yet our Sauiour would not haue his disciples danted nor any christian for al this And to this purpose he doth adde in the same Euangelists most gratious promises to the animating of theÌ„ vs. For wheras in such extremities we are vsually ready to discourage our selues while euery poore christian is apt to think thus with himselfe This was the estate of poore christians in the 10. persecâ—tions vnder the heathen Emperours since that vnder the câ—uell Pope and in late daies among our selues in the reigne of Queene Mary as tâ—e Acts and Monuments of the Church doe perfitly shew me promerimnate apologethenat Alas what shall I do I shall be carried before great learned men before great men of power authority hauing both the prison the whip the sword at their coÌ„mandement before men of stern sower countenances before men of taunting reuiling spirits before men of ireful cruel affections c. what shal I say how shal I behaue my self so that I may not dishonour the glorious holy profession of the name of christ nor giue the wicked any iust occasioÌ„ to make a scorn of my self the blessed gospel c Behold our Sauiour giueth vs his gratious promise to this effect Let vs chearfully dispose our selues to answer as wisely reuerently meekly as we can the Lord himselfe wil be so assistant by his holy spirit to guide both our harts our tongs that he wil glorifie himselfe by vs in conuicting the aduersaries of the truth by that testimony which he shall giue vnto it either to moue theÌ„ to repentance to win theÌ„ to the gospel or els to leaue them without all excuse when they shal see vs ready if they will so far presse vs to seale our professioÌ„ of the truth with our blood And therfore saith our Sauiour to this effect as we read in Marke Luke See ye giue place to no distrustful or distracting thoughts or doubts for so doth the word which he vseth signifie neither be ye careful to make any eloquent exquisite apologies or defences but go ye euen simply plainly to worke I wil be with you giuing you such a spirit such wisdome as your aduersaries shal not be able to resist We must not then be carelesse neither distrustfully careful We may wel incourage our selues by the word of our Sauiour as Moses did by looking vp to the inuisible God against all the fierce countenances speeches of meÌ„ against all their carnal wit And to coÌ„clude while we shal coÌ„sider what reproaches cruelties our Sa indured himself so hath not only left behind him the doctrine but also an exaÌ„ple of incoÌ„parable sufferings Heb. 12.2 3. why should we refuse to take such part as our Lo M. did Now thirdly for incouragement
though they were his iust instruments to take vengeance of a wicked people yet they were in theÌ„selues no better then an abominable rout of Idolaters whom God in that respect abhorred howsoeuer hee vsed these now and so hath often vsed such kinde of abominable people for the rod of his anger to visite the sinnes and rebellions of his owne disobedient and licentious people For so before this time he vsed the wicked King of Ashur to be a scourge to Israel and after that the King of Babel to take vengeance of Iudah and to leade the people away to be in captiuitie to him Thus briefly passing ouer these words as was promised the vse whereof in regard of the time of our Sauiours comming to iudgement at the ende of the world may well be this that the fulfilling of this prophesie against Ierusalem being famously come to passe according to the word of our Sauiour may and ought iustly to confirme cur faith in the assured expectation both of the ending of the world in such manner as he doth likewise foreshewe in the latter part of his answer and also that he himselfe will accordingly come to iudgment at the same instant when the world shall be at an end Yea in the mean while let vs froÌ„ that destruction learne how vaine a thing it is for any to trust in the holines or strength of any place of defence when as they themselues be vnholy and thereby haue betraied and weakened all their strength And let vs likewise learne by their example to take heede how we prouoke God to wrath against vs by the contempt of that grace of Christ and his Gospell which he offereth vnto vs. Now let vs proceed How followeth it in the text of the Euangelist Saint Matthew from the 23. verse of this his 24. chap Question What are the words of our Sauiour Answer Then saith our Sauiour if any shall say vnto yee Loe here is Christ or there beleeue it not A second câ—unsell or admonition of our Sauiour the reason of it amplified also by a renued exhortation and the reason thereof For there shall arise false Christs and false Prophets and they shall shewe great signes and wonders so that if it were possible they should deceiue the very elect Behold I haue told yee before Wherefore if they shall say vnto ye Behold he is in the desert goe not forth Behold he is in secret places beleeue it not For as the lightening commeth out of the East and shineth into the West so shall also the comming of the Sonne of man be For wheresoeuer a dead carkasse is thither will the Eagles resort Explication The former part of the answer of our Sauiour doth so properly belong to the destruction of Ierusalem that it cannot be transferred and applied to the day of the last iudgement For beside that Ierusalem is expresly mentioned that which is said for the description of the calamitie thereof can in no wise agree to that iudgement which our Sauiour shall execute at the end of the world For whether should any flye at that instant from the presence of the Lord And how should that be lesse wofull to the barren then to the wicked that are child-bearing and such as giue sucke And as for godly women it shall be to all of them as well child-bearing as other a day of singular comfort and reioycing Moreouer that day shall be so sodaine that there shall be no time of flight no not for those that are swiftest of foote no though they had the wings of the Eagle or Hawke The words now rehearsed doe indeede belong to the former particular prophesie of the destruction of Ierusalem and were fulfilled in part at that time according to that which was obserued before concerning the arising of false Christs and false Prophets as may also be further seene in the historie of Iosephus which was then pointed vnto But though Iosephus had said little or much or nothing at all the word of our Sauiour himselfe is and may iustly be a sufficient ground and warrant vnto vs that all was fulfilled which he foretold whether in this place or ch 24 38. Luke ch 19.43.44 ch 21. verse 20.24 Thus I say wee are indeede to referre these wordes to the description of the calamitie of Ierusalem at the destruction thereof and to shewe that all succours for reliefe and deliuerance should be expected in vaine so that whosoeuer should or did take vpon him any courage to be their deliuerer as it were vnder a pretence of being a Christ or deliuerer vnto them should enterprise all in vaine Neuerthelesse wee may therewithall well vnderstand these wordes as being a transition from the description of the calamitie of Ierusalem at the time of the siege thereof to the description of the state of the world yea euen of the visible Church such as it should bee after the destruction of Ierusalem specially in the times which should more and more nearely approach to the last end of the world by that more quicke siege and batterie which the Lord himselfe will lay against it and wherewith hee will surprize it infinitely aboue that which Vespasian and Titus effected against Ierusalem For so doe the wordes of our Sauiour giue to vnderstand First in that hee saith of the false Christs and false Prophets that they should shewe great signes and wonders so that if it were possible they should deceiue the very elect For this was much more fulfilled after the destruction of Ierusalem to this day then it was before insomuch as though many great things were attempted then for the deliuerance of the people It is a wondeeful thing to see how the Pope hath preuailed to set vp himself aboue the Kings and Princes of the earth what religious buildings haue bin built for the aduancement of Poperie what reuenewes â—hat a 〈◊〉 â—â—tâ—de of ordâ—â—â— that Câ—uâ—â—â—â— what wrâ—tâ—â—gâ—â—â—â—ca hâ—◠〈◊〉 â—age voluâ—â—â—â— printed â—nd 〈◊〉 against the truth vnder pretence of the defence of it c. All these aâ—e dangerous and mâ—ghâ—ie tentations to such as take not diligent heede against them and many incouragements giuen as if the Romans should not preuaile against them c. Yet nothing tooke so great effect as the false Christs and false Prophets of Turkie and Rome haue done who haue by their deceites wonderfully preuailed with multitudes to drawe them away either from the truth of the true Christs Person or of his doctrine Yea euen from the truth of both and that also by lying signes and wonders as the Apostle interpreteth these wordes of our Sauiour 2. Thes 2 9 10.11 And secondly it may be perceiued by those wordes of our Sauiour concerning the manner of his comming to wit in that it should be spiritually as it were vpon the wings of the Gospel preached to all nations as well afâ—â—r the destruction of Ierusalem euen to the end of the world as before from the
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
gifts made them effectuall to the winning of thousands and tenne thousands of soules to the faith of his Gospell c. Onely the full perfiting of all things is reserued till his owne comming at the end of the world Nowe that the meaning of our Sauiour is not vtterly to relinquish the Church till that time of his comming it is euident by that which followeth in the parable For by the Lord or maister of the family his calling of his seruants and his distributing and deliuering vnto them his goods to some more and to some lesse in a diuerse measure and degree with a commandemēt that they should imploy the same to his aduantage till he should come againe to take account of them he giueth plainly to vnderstand that though he be bodily absent yet he ruleth and gouerneth in his Church continually by his most holy and soueraigne spirit giuing to euery one such an office and such a measure of gifts in his Church as hee thinketh meete Rom. 12.3 4.5.6.7 And 1. Cor 12 3 4 5. Touching the imploiment of which his gifts hee will call euery one to giue an account For that is the occupying which out Sauiour shadoweth out in the parable The gaine also which is intended by the parable is the winning of soules vnto God when by the preaching of the Gospell and by all other spirituall meanes both publike and priuate they are brought to faith and repentance and furthered therein by the same more and more from day to day The praise and reward which the maister giueth his good and profitable seruants representeth that eternall reward which our Sauiour will giue vnto euery one that shall be found faithfull in the imploying of their gifts to the glory of God and profit of his Church in their seuerall places and callings The maisters ioy that is the place of the maisters ioy whereinto the good and faithfull seruants are receiued is the kingdome of heauen euen the most ioyous place of heauen it selfe and all the blessed ioyes of the same The inequalitie or excellencie of the reward infinitely exceeding the seruice for a talent though it bee a good round summe to bee valued yet it is saide to be but a small thing in comparison of the ioy that followeth may well expresse vnto vs that the reward is of bounteous mercie from God and not of any merite or worthinesse in man For if God should enter into a a straite account with vs wee should be found but vnprofitable seruants and so we are alwaies to account our selues Luke 17.10 For wherein can wee be profitable to God as Elihu saith to Iob chap 35.7 to beate downe all conceite in mans owne righteousnes It is onely of mercy that God vouchsafeth to accept of any seruice from vs yea or of our selues to bee his seruants And therefore also when it is saide that to euery one is committed this and that measure of gifts or this or that calling according to his abilitie it is not meant of any naturall abilitie which any hath of himselfe but of that power and abilitie whereby they are fitted through the grace of God to performe such offices and duties as hee hath appointed them vnto As Iudg 6.34 The Spirit of God came vpon Gideon or as the word labshah signifieth clad or clothed him That is as Trem and Iunius well interprete Instruxit cum voluntate faculate ad hauc expeditionem pertinente tanquam armis conuenientissimis i. Hee furnished him with will and abilitie such as belonged to the dispatch of this seruice as it were with most conuenient weapons The same metaphore is vsed in the new Testament sondry times to the like purpose concerning the spiritual gifts and graces of the Gospel Luke 24.49 vntill ye be indued with power from on high heos hou endnsesthe and Rom cha 13. v. 14. Gal 3.17 Thus much of the faithfull seruants and of their reward On the contrarie the hiding of the talent noteth the not imploying of those spirituall gifts graces which God hath giuen to any nor themselues in their calling whether in magistracie for iustice or in the ministerie for the Preaching of the Gospell to such endes as God hath giuen and ordained the same And therefore herein is described the euill propertie of all ydle loiterours in the Lords vineyeard that is of all such as hauing knowledge and other gifts will not vse them to the glory of God nor to the prosit and edification of the Church the which the Lord doth account to him a great losse This no doubt is a grieuous sinne in them and therefore cannot but in the iustice of God bee seuerely punished as it is here described Cast that vnprofitable seruant into vtter darknes there shal be weeping gnashing of teeth Now if they that be vnprofitable in hiding their gifts are thus punished what may harmful hinderers destroiers such as peruert all whatsoeuer knowledge they haue and euery other gift to the dishonour of God and hurt of his Church what I say may they iustly looke for Neuertheles let vs well marke that vnprofitablenes goeth not alone in ydle and slouthfull persons but it is accompanied with other foule sinnes as our Sauiour noteth in that they carrie in their hearts an euill opinion of God as if it were in vaine to serue him like as the wicked are described to haue growne to that extremitie Mal 3.14 Which is cleane contrarie both to the nature of God described Exod. 34 6 7. and also to that faith which euery one ought to haue of him and in him Heb 11.6 For he that commeth to God must beleeue that he is and that he is a rewarder of them that seeke him But the euil seruant goeth further and according to his wicked misconceiuing of God or rather of meere slouthfulnes and for want of loue to God and his glory he goeth about to lay the blame vpon God and to blaspheme him to the iustifying of himselfe But what gaineth he in the end Hee is condemned and that iustly euen from his owne mouth For if I be like to a hard man saith the Lord thou oughtest to haue put my mony to the exchangers that I might haue receiued mine owne with aduantage It is therefore a vaine thing for any to goe about to make their plea against God But what Is vsurie lawfull yea verily this kind of vsurie is the onely lawfull vsurie to bring glory to God and profite to his Church by the vse of those gifts which he hath lent vnto his seruants It is such an vsurie as the borrower is sure to goe away with the gaine As touching all other byting and deuouring vsurie which eateth vp those that take it to loane there is no allowance of it in this place no more then there is of theft in the first of his parables because our Sauiour compareth himselfe in respect of his vncertaine comming to iudgement to the comming of a thiefe in the night
one of his hundreth and seuen and twenty Prouinces So no doubt the reward and aduancement which proceedeth of the most free and infinite bountie of the Lord our God to the setting forth of the most perfit glorie of his grace it is infinitely aboue that which any man though he had a meritorious facultie and power were able to deserue at his hands We are the rather thus to admonish and ground our selues from the present wordes of our Sauiour to the end we may the better vnderstand that which followeth in the reason or rule of this part of the iudgement and that we may not be misled by the false interpretation of any that contend for iustification by the merit of works Neuerthelesse before we goe from these words Come ye blessed of my Father we are to stay a while longer to obserue other most sweete and comfortable instructions from the same And first in that our Sauiour sheweth that hee will most louingly call and incourage those that be of his sheepfold to come vnto him and to take possession of the kingdome prepared for them he sheweth that he will be then of the same gratious minde which he was of while he was vpon the earth in that he incouraged all humbled and distressed soules to come vnto him as wee reade Matth. 11.28 Come vnto me all ye that are wearie and laden and I will ease you For as he promiseth so will hee then performe to call all such to the eternall possessiō of that rest which he promised to beginne in thē here And it is to singular purpose that our Sauiour certifieth vs that he will in this gratious manner inuite and incourage all true beleeuers to the possession of this glorious kingdome because he knoweth that they will retaine this constant iudgement of themselues that they are vtterly vnworthy of if saue onely from the free grace and mercie of God through the alone worthinesse of their Sauiour This therefore shall be the accomplishment of that incouragement which he gaue to his Disciples before as we read Luke 12 32. Feare not little flocke for it is your Fathers pleasure to giue you the kingdome Yea euen that kingdome which is onely in truth in full perfection worthie the name of a kingdome because all other kingdomes here in this world though they be rich and haue many pleasures yet they are full of manifold griefes and vexations euen to the Kings themselues they are also subiect to impouerishment to all calamitie and desolation Onely this kingdome of our Sauiour shall be replenished with true durable and perfect riches and glorie for euermore And further more that this most glorious and incomparable kingdome of God shall be giuen to all true beleeuers of the free gift of God in way of inheritance through adoption not of purchase or by any desert it is euery where confirmed in the holy Scriptures according to this testimonie and canonicall direction of our Sauiour And namely Acts 26.18 That they may receiue forgiuenesse of sinnes saith our Sauiour to Paul and inheritance among them which are sanctified by faith in me From the which ground and warrant saith the same Apostle Paul Rom. 8.15 16 17. Ye haue receiued the Spirit of adoption whereby we crie Abba Father The same spirit beareth witnesse with our spirit that we are the children of God If we be children we are also heires euen the heires of God and heires annexed with Christ if so be that we suffer with him that wee may also be glorified with him For I account that the afflictions of this present time are not worthy of the glorie which shall be shewed vnto vs. Now if the sufferings of martyrdome for the testifying of the truth be not worthy what obedience of any other worke may be accounted worthy It is therefore by inheritance and that by adoption as the Apostle teacheth For the holy spirit of God is the proper assurance of it vnto vs and not any worthinesse of our selues or our workes Ephes 1.13.14 and chap. 4.30 and 2. Cor. 1.22 Reade also Gal. 3.18 This inheritance is not of the law but by promise And Colos 3.24 it is the reward of inheritance by the gift of Christ and not the reward of a hired seruice And 1. Pet. 3.9 The children of God are called to be heires of blessing Likewise Heb. 1.14 And chapter 9.15 Through the death of Christ they are called to receiue the promise of the eternall inheritance This inheritance to the liuely hope whereof weare of the aboundant mercie of God the Father of our Lord Iesus Christ begotten by the resurrection of Iesus Christ from the dead it is an inheritance immortall and vndefiled which fadeth not away but is reserued in heauen for vs. 1. Pet. 1.3 4. The riches of this inheritance is glorious aboue that we can fully conceiue Ephes chapter 1. verses 18 19. From hence therefore wee may conceiue in what sense our Sauiour calleth the children of God the blessed of his Father not in respect of the outward blessings of this life either riches or honour c but in regard of the inward graces of the holy spirit bestowed vpon them and because or this heauenly inheritance which is prepared for them according to that in the same chapter of the Ephesians verses 3 4. Blessed be God euen the Father of our Lord Iesus Christ who hath blessed vs with all spirituall blessings in heauenly things in Christ As he hath chosen vs in him before the foundation of the world that wee should be holy c. as it followeth most notably in that chapter And whereas it was of the great mercy of God that it pleased him to create all outward blessings for mankinde at the beginning before hee created them O how much more infinite was his mercie that he knowing that man would soone forfet all his present blessings prepared for him for many thousands of his lost posteritie a heauenly kingdome replenished with all spirituall happinesse and blessing laid vp in store for them Verily wee cannot worthily blesse God neither shall all mankinde be euer able to yeeld him condigne and proportionable praise no not in all eternitie for this his blessing which is not onely to be infinite in continuance but also vnmeasurable in the greatnes and excellency of it Hetherto of the first part of the sentence or iudgement of our Sauiour for the acquiting and clearing of all true beleeuers against all both accusations of their owne consciences whereby they cannot but iudge themselues to be in themselues vtterly vnworthy of the glorious kingdome of God and to be but vnprofitable seruants c as also against the malitious accusations of the diuell our most malignant aduersarie not without cause called the accuser of the brethren and finally against the accusations of the children of this world who when they can conuict them of no grieuous iniquity whereof they haue not truly repented them yet doe vsually condemne
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
of God it may be esteemed a sufficient proof that he is very true God thogh we had no other But the rest which follow in the former answer are of like weight and as certainely confirmed by the holy Scriptures as we shal haue occasion to produce them hereafter therefore wil not stay vpon them here Neuerthelesse that we may handle this Article in the same order that wee haue done all the former let vs insist and stay a while vpon some one place of Scripture which may be remembred of vs for one speciall ground of it Question What place haue you been taught that we may commodiously make choise of to this purpose Answer I haue learned that in the 12. ch of the 1. Epist to the Corinthians from the beginning of the chapter to the 12. verse of the same we haue a very conuenient place Question It is so indeede Which are the words of the text Rehearse them before we proceede any further Answer 1 Now concerning spirituall gifts brethren I would not haue yee ignorant saith the Apostle 2 Yee know that yee were Gentiles and were carried away vnto dumbe idolls as yee were led 3 Wherefore I declare vnto ye that no man speaking by the Spirit of God calleth Iesus execrable also no man can say that Iesus is the Lord but by the holy Ghost 4 Now there are diuersities of gifts but the same Spirit 5 And there are diuersities of administrations but the same Lord. 6 And there are diuersities of operations but God is the same who worketh all in all 7 But the manifestation of the Spirit is giuen to euerie man to profite withall 8 For to one is giuen by the Spirit the word of wisedome and to another the word of knowledge by the same Spirit 9 And to another is giuen faith by the same Spirit and to another the gift of healing by the same Spirit 10 And to another the operation of great works and to another prophesie and to another discerning of Spirits and to another diuersities of tongues and to another the interpretation of tongues 11 And all these things worketh euen the same Spirit distributing to euery man seuerally euen as he will Explicatiō proofe It is true that we do not read in any place of the holy scriptures these words I beleeue in the holy Ghost expressed together no more then we doe these I beleeue in God the Father almightie maker of heauen and earth c. Neuerthelesse they are most truly diducted from the holy scriptures by sound interpretation and proofe to be one of the most necessary and fundamentall Articles of our true christian beliefe as by Gods grace we shall euidently perceiue by a more large and ample discourse And we may well take this present scripture which so plentifully affirmeth the holy Ghost to be the whole and alone immediate author worker of all spirituall and heauenly grace in the hearts of all the children of God for one speciall and sure ground and warrant of this Article from whence also we may take the occasion of opening this whole doctrine And the rather may we make choise of it because the holy Apostle setteth it down as necessary for the correction of that ambitious peruerting of the good gifts graces of God which was crept in among the Corinthiās euē as if they had bin home-bred and not inspired by the holy Ghost and as though they stood not bound to vse them wholly to the glory of God to the profit of the Church but to their own praise c. Wherein this came to passe among the Corinthians which is euery where vsuall at all other times that as the sweeter wood doth sooner breede wormes and the finer cloth is the more easily taken with mothes so they that haue the greatest gifts are soonest puffed vp if they want the most holy grace of sanctification humiliation which is a grace aboue all those other gifts and graces wherewith it may be some wicked men are indued for a time in some singular measure aboue many of the children of God Let vs therefore as briefly as we can call to minde the doctrine of this portion of holy Scripture And first of all let vs consider that the holy Apostle to the end hee might through the blessing of God the more effectually call the Corinthians from their ambitious boasting and abusing of their gifts he most prudently putteth them in minde of their former estate how they were wretched idolaters c. Whereof he telleth them that hee would in no wise haue them forgetfully ignorant but contrariwise that they should duly call to mind consider from whom they receiued euery one of the same their gifts For this the Apostle might well thinke that like as when our Sauiour called for a peece of coine asked of those that demanded of him whether they should pay tribute to Caesar or no whose superscription it was which it did beare and thereby resolued the question put his aduersaries to silence seeing that was to be paid to Caesar which did belong vnto him so he calling the Corinthians to minde that all the gifts which they had did beare as it were the Lords stampe should thereby effectually induce all those that had any good meaning in them to a conscionable applying of all their saide gifts to the honour of the author and giuer of them And to the verie same purpose also he doth furthermore lay before them the extreame follie and madnesse of their former idolatry such as they were miserably carried away withall before that God of his great mercie had by his holy Spirit altered and changed their hearts For from the contrarie effects he argueth the contrarie causes insomuch as it is the holy Ghost alone who both restraineth from execration cursing and also moueth to the honourable acknowledging and reuerencing of the Lord Iesus The world doubtlesse and they that be led by the diuell doe hold our Sauiour Christ and his doctrine for accursed and accordingly doe take delight both to speake themselues and also to cause others to speake cursedlie and reproachfullie both of him also of it as wee may take Plinies letter for an example in his practise vnder Traiane the persecuting Emperour For so he writeth vnto the Emperor that besides other compulsions he inforced weake christians to curse Christ before he would release them Yea Paul himselfe we know according to his own profession and by his bewailing of his sinne while he was persecuting Saul he laboured all that he could to make poore christiās to blaspheme Christ his holy Gospel But that we may goe forward in our text after that this our Apostle being now of that persecuting Saul made a most louing faithful instructer comforter of all true christians I say after that he hath spoken thus generally of the author of all the gifts graces wherewith the Corinthians were indued he cōmeth to a particular rehearsall of
vires dum viribus adait Vires vt vigeat quod fuit ante nihil 5. Erigit Spiritus illapsos quia vis data saepe vacillat Erigit lapsoâ— spe iâ—het esse bona Psal 51.10 11.12 Spiritus aduersis cum mens sit languida rebus Erigit emergit mens modò prossa malis Spiritus erectos viâ— cum sit lubrica vitae Eph. 3.16 Ne recidant firmat si recidant queâ—uuat Spiritus imbelies diuinis imâ—uit armie 6. Confirmat Praelia prima decet posteriora fugat Ipsius arma fides spes coelestia verba Quae sanctis scriptis edidit ipse Deus Spiritus his armis Satanae mendacia pellit Ephes 6 1â— 11. c. His quisque tegitur tutos vbique manet Spiritus externis signis daâ— pignora certa Vine verbis addens pectora tarda mouet Spiritus hisce Dei diuinis dotibus auctum Dirigit rectis passibus ire facit Isai 63.13.14 Psal 143 1â—â— Spiritus acta regit voces corda gubernat 7. Regit Ne cor lingua manus sint superata malis Spiritus in laetis animum dat tristibus aequum 1. Thes 1.5.6 2. Ep 2.13.14 c. Vt grates habeat mens in vtrisque Deo iâ— Spiritus ornatos-donis regit arte peritos Vt sint sancta Dei munera sancta viris Epilogus Solatur Gignit Firmat Docet Erigit Auget Dirigit Oranti Spiritus ista dabit The same in English The Promise 1. The holy Ghost doth cleare the minde 2. He doth renewe the will 3. He doth the soule with comfort store 4. He doth all grace instill 5. When weaknes growes and flesh preuailes And grace doth take some foile The Spirit comes and flesh subdues The diuel doth recoile 6. With double strength grace fenced is And so more strong to fight The next assaltes are soone represt What force may foile Gods might 7. The holy Ghost of all mans life The guide and staie he is In all estates weake man he holdes Lest he should goe amisse For left to selfe as apt to straie Is man as seely sheepe And eke as apt to be destroide If God doe not him keepe Much lesse poore soule could he attaine To happie state in heauen If holy Ghost of all his gifts Withdrawe but one of them THe meaning of the Article thus explaned let vs now come to the promise Question Where haue wee any promise that the holy Ghost shall be giuen vnto vs Answer In the 11. chapter of Saint Luke verses 9.10.11.12 13. Rehearse you the words of the text Question Which are they Answer I say vnto you saith our Sauiour aske and it shall be giuen vnto you seeke and yee shall finde knocke and it shall be opened vnto you For euery one that asketh receiueth and he that seeketh findeth and to him that knocketh it shall be opened If a Sonne shall aske bread of any of you that is a Father will he giue him a stone or if he aske a fish will he giue him a serpent Or if he aske an egge will he giue him a scorpion If ye then which are euill can giue good gifts to your children how much more shall your heauenly Father giue the holy Ghost to them that desire him ExplicatioÌ„ proofe A most gracious promise of a most glorious and mercifull Father and the same also most sweetly and familiarly illustrated and confirmed by our most blessed Lord and Sauiour to helpe the weaknes of our faith touching the assured perswasion of so singular a gift euen the gift of all gifts as wee may say c. For our Sauiour Christ knewe right well how great our weakenes of apprehension is this way in conscience of our vnworthines beside our slouthfulnesse in seeking after it the which he would by this his most gracious incouragement chase away Furthermore it serueth to this purpose very well The Comforts that the holy Ghost is called the Spirit of promise that is the promised Spirit Ephes 1.13 And the promise of the Father Act 2.33 The which promise of the Spirit that is the accomplishment of which promise we receiue through faith as the Apostle Paule affirmeth Gal 3.14 Wherefore wee most thankfully embracing this so high and pierlesse a promise let vs now proceede to consider of the vse of the doctrine and faith of this Article ANd first for comfort wherevnto the promise doth very aptly make way Question What is that Answer The comfort of beliefe in God the holy Ghost is most singular and therefore doth our Sauiour himselfe intitle him with name of the Comforter ExplicatioÌ„ proofe It is true as we read Iohn chap 14. verse 16. I will pray the Father saith our Sauiour and he will giue yee another Comforter that he may abide with yee for euer And verse 26. But the Comforter which is the holy Ghost whom the Father wil send in my name he will teach ye all things c. And againe chap 15.26 And chap 16 7. And most worthily is he called the Comforter because he alone doth in speciall mÌ„aner and most immediatly comfort vs against al temptations and causes of discomfort And also because he alone doth in like special maÌ„ner both giue vs the present comfortable feeling of all the sweet mercies of God in this life and also the ioyfull assurance and hope of all good things which are to come as wee shall see a none Question But first what are those temptations and causes of discomfort which the holy Ghost doth comfort vs against Answer First against our actuall sinnes and transgressions Secondly against our failings in all holy obedience Thirdly against our originall sinne and corruption of nature Fourthly against the troubles and afflictions of this present euill world Fiftly against the doubt of the truth of our faith and repentance and so of our election to saluation Sixtly against the discomfort of our continuall infirmities often renewed slips falls ExplicatioÌ„ and proofe These indeede are the singular comforts which the holy Ghost doth daily renew vnto vs and that vpon these occasions following For first whereas the diuel and our owne guiltie and vnbeleeuing hearts tempt vs that we must needes be condemned through the iust iudgement of God because of our manifold great sins insomuch as God is most iust and must needes take vengeance of all sinners the holy Ghost assureth vs to our comfort that all our sinnes are punished in our Sauiour Christ and that the iustice of God is fully satisfied by his death so that they shall not be laide any more to our charge Secondly whereas the diuel further obiecteth that although this were true that our sins are satisfied for yet we could not be accepted in the sight of God except we were righteous the holy Ghost assureth vs further that our Sauiour Christ hath fulfilled all righteousnes for vs and that hereof his resurrection is an euident
proofe And moreouer hee assureth vs that for our Sauiours sake God wil accept of our poore vnperfect obedience so as it be in truth that we doe vnfeinedly endeuour to increase more and more therein Thirdly whereas the diuel laboureth to trouble our consciences because our very nature is polluted and defiled yea and originally guiltie of the common fâ—l of mankind in Adam and therfore that the Lord can take no pleasure in vs although not onely sins were forgiuen but also righteousnes imputed the holy Ghost testifieth to our further comfort that our uery nature also is sanctified in the holines of the nature of our Sauiour Christ Fourthlie whereas the Diuell replieth thus Howe can it be that all these things should be true and yet so many punishments or crosses and afflictions call them what we will should fall vpon vs daily we are comfortablie taught and instructed by the holie Ghost according to the scriptures that God doth not alwayes afflict his children for their sinnes nor in anie wise to take vengeance of them for the same but to teach vs more and more to denie sinne and to drawe vs the nearer to him and to make vs more fit for his heauenlie Kingdome Fiftelie whereas the Deuill laboureth to bring vs into doubt whether wee haue faith or no. For then he knoweth that if we haue no faith none of these things doe belong vnto vs. Therfore the holie Ghost giueth vs comfortable assurance of the truth of our faith by the fruites and effects thereof in that hee imboldeneth vs to call vpon God as vpon our Father in the name of our Lord Iesus Christ and in that hee worketh in vs a desire to walke in all such good duties as he hath prepared for vs to walke in And hereby also he doth most comfortably confirme vnto vs that we are in the number of the elect children of God in that hee giueth witnes to the truth of our faith though it is weake and nothing so fruitfull as it ought Finally wheras the Deuill to disproue the truth of our faith repentance and consequently of our election to saluation doth lay our daylie falles before vs in our dish as we may say and bringeth to our remembrance all the sinnes we haue committed since the time we haue receiued the faith and began to repent as we thought we did Yea and that before our repentance we committed more grieuous sinnes and continued longer in them then euer did anie of the elect the holie Ghost comforteth vs against these discouragements by renewing of our repentance dailie by powring some sweet sense of Gods loue into our hearts and by assuring vs thus humbled cast downe that the grace of God aboundeth through Christ so much the more where sin hath abounded Thus and many other wayes doth God the holie Ghost as a most faithfull against the discomfort of euerie tentation whereby either the Diuell or the world or our owne flesh would trouble dismay vs. See Luke 12.11.12 Yea and more then all this hee doth as was saide not onely sweetly refresh vs with many spirituall comforts here in this life but also hee assureth vs in the comfortable hope of eternall happines and glory in the world to come So that the whole couenant of God is most comfortably warranted vnto vs by the holy Ghost according to the vndoubted good will and pleasure both of the Father and also of the Sonne according to that we reade Isaiah 59.19.20.21 and Ier chap 31. verse 31. c compared with Heb chap 10. verses 14.15.16.17 And according to the testimonies of our Sauiour alledged from the Gospell of Iohn And according to that we reade in the 1. Epistle of Iohn chap 5. verses 6 7.8 The Comforts which euery true beleeuer may haue through his beliefe in God the holy Ghost they may be yet more fully perceiued by the manifold similitudes whereby the holy Ghost hath expressed himselfe what manner of one he is vnto vs. Question Which may those similitudes be Answer They are these Water Fire Oile The hand or finger of God A penne A seale A witnes A pawne or pledge and it may be there are some other of like sort ExplicatioÌ„ proofe That the holy Ghost the Author and inditour of all the holy Scriptures doth by these comparisons expresse what manner of one he is in his manifold workings and gracious effects in the hearts of all true beleeuers it is euident by many places of the holy Scriptures And first concerning the similitude of water Iohn 3 5. And ch 7.37.38.39 And concerning fire Mat 3.11 Reade also Mal 3.2.3 For that washing purging trying and fyning by fire are all through the operation of Gods Spirit Concerning oile reade 1. Iohn 2. verses Beliefe in God the holie Ghost 20.27 Luke 4.18 and Heb. 1.9 Concerning the hand or finger of God The Comforts Luke 11.20 and Act. 7.21 Concerning the penne and hand writing of God Heb. 10.15.16 Reuel 21.27 Concerning the seale of God 2. Cor. 1.21.22 and Ephes 4 30. Concerning the witnes of God Rom. 8.15.16 and 1 Iohn 5. alledged a little before and chap. 4.13 Concerning the pawne or pledge or earnest pennie of the holy Ghost 2. Cor. 1.22 The reason why the holy Ghost our blessed Comforter compareth himselfe to water is because hee through the ministerie of the Gospell by sprinckling our soules with the blood of our Sauiour Christ washeth away the filth of our sinnes Ephes 5 26. and 1. Cor. 6.11 and 1. Pet. 1. verse 2. Hee compareth himselfe to fire because hee burneth out and wasteth the drosse of our naturall corruption and also because he warmeth and cheareth our hearts To oile because he suppleth our soules benummed yea pitifully taken with the dead palsie and maketh them apt and fit to the kingdome of God and because hee furnisheth vs with all graces necessarie and meete for the same To the hand or finger of God because he writeth his lawes in our hearts and frameth vs to some measure of true loue and obedience vnto them To a seale and witnes because he putteth vs out of all question concerning our perfect redemption and saluation Ephes 1.13.14 And in the like respect hee compareth himselfe to an earnest-pennie or pawne and pledge which bindeth the whole bargaine among men But God is yet more faithfull All these thinges are full of exceeding great comfort to euery Christian soule that hath learned truly to beleeue in God the holy Ghost our most gratious Comforter For who duly considering and beleeuing that the holy Ghost whom our Sauiour calleth our Comforter is equall with the Father and the Sonne one very true eternall God with them and that hee is intitled the Spirit of adoption of sanctification and of all grace and of life it selfe as Rom. 8.11.2 Cor. 3.6 Gal 6.8 and that he is in respect of his operations in the faithfull expressed by so many familiar and notable comparisons
the sin against the holy Ghost so properly called is made vnpardonable before God and the person guiltie thereof if God doe discouer it not to be prayed for of any because such a one doth not sinne of ignorance nor of weakenes of iudgement in some one point or other but of malice in a generall contempt of the truth yea euen of the Spirit of truth himselfe the most gratious Teacher thereof Heb. 6.4 c. And ch 10.28 c And 1. Iohn 5.16.17 Wherefore beloued in the Lord we see that in euery most weighty respect we haue the greatest cause that may be why we are with all holy religious and constant reuerence to beleeue and obey the holy Ghost as being one true and euerlasting God to bee blessed and adored for euer together with the Father and the Sonne And on the contrarie wee cannot but see that we ought to take heede most carefully that wee doe not at any time any manner of way blaspheme the holy Ghost or giue any occasion that he should be blasphemed or spoken euill of either directly or indirectly by scoffing at any because they are of the spirit or hote of the spirit c. All such iesting and all irreuerence is exceeding dangerous and therefore let vs all very heedefully not onely auoid the same but also thinke and speake alwaies most reuerendly of this so high and glorious a Maiestie And as for all such heretikes as feare not to affirme that the holy Ghost is not God but a creature or a name only of diuine vertue and operation c let vs vtterly abhorre all such their blasphemous heresies In which respect to the end we might haue before our eyes some graue admonition I haue thought it to good purpose and so I trust will euery godly Reader to set downe that which the good Minister of Gods word Bastingius hath written in his Commentaries vpoÌ„ the Palsgraues Catechisme to the same purpose The doctrine concerning the Deitie of the holy Ghost saith this godly learned Minister hath had foure principall Aduersaries First those that haue and doe contend that the holy Ghost is nothing else then an internal operation motion or action whereby God worketh effectually in the hearts of the elect Energeia but not to be any substance much lesse a Person as Samosatenus Seruetus and their schollers who are all refuted very manifestlie by this that those things are attributed to the holy Ghost in the scriptures which doe agree to none saue onely to God and consequently to a Person truly subsisting and therefore also to a true substantiall Beeing Secondly this doctrine hath had Macedonius an aduersary against it who taught indeede that the holy Ghost is a substance and a true Person but yet created which also was the error of Arius wherevnto the Oecumenical Council held vnder Theodosius the Great opposed it selfe and gaue it his deadly wound The words whereof are these If it be created how doth it create how then doth it sanctifie how doth it quicken how doth it distribute graces how is it God how doeth it search the deepe thinges of God how is he the Comforter how hath he his ioynt place with the Father and the Sonne Of which Macedonius Iohn Cassianus Chrysostomes scholler writeth after this manner in his first booke of the incarnation of the Lord Macedonius also saith he vttered his blasphemie against the holy Ghost with an incurâ—ble impietie in that although he said that the Father and the Sonne are of the same substance yet he calling the holy Ghost a creature was guilty of blasphemie against the whole Deitie insomuch as nothing can be iniured in the Trinitie without iniurie done against the whole Trinitie Now adde vnto these in the third place the Tritheites who confessed indeeded that the holy Ghost is a Person yea and that he is God but yet another God beside the Father and the Sonne albeit in truth the holy Ghost is so of the same substance or co-essential with the Father and the Sonne Homoousios that they be not sundry Gods but one onely Iehouah The fourth error was the error of Sabellius who stucke not to say that the holy Ghost was a diuine Person eternall and vncreated but not a distinct Person with the Father and the Sonne the which how repugnant it is to the scriptures we haue likewise declared before And thus truly haue they waged battell against the Person of the holy Ghost Now as touching his office and the efficacie thereof these following did not well vnderstand what it is First they which do thinke that the elect may altogether loose or fall away from their faith though it be sealed vp in them by that holy spirit of promise But the truth is that the Spirit of sanctification is neuer vtterly taken away Energeia from such as are truly regenerated and borne againe Onely the effectuall working of it may be interrupted for a time while the contrarie lusts doe beare the sway like as drunkennesse doth not altogether bereaue men of their wit Beliefe that God hath a holy catholike Church but onely taketh away the vse of it for a while The ground and meaning of the Article And furthermore the Romish Teachers doe likewise erre in that they require that men should alwaies stand in doubt of the fauour of God seeing the holy Ghost is therefore called the spirit of adoption because he beareth witnesse of that free good will wherewith the Father embraceth vs in the Sonne and teacheth vs also to cry Abba Father Thus much out of Ierimias Bastingius a faithfull Minister of the word of God And thus for the time of this our present inquirie an end of the doctrine of this Article and therewithall of the whole doctrine of the most blessed and glorious Trinitie and so also an end of the first part of the most generall diuision of the Articles of our beliefe Now the same most blessed and glorious Trinitie of distinct Persons our one onely true and euerlasting God most wise most holy and most gratious blesse it for euer vnto vs. The grace of our Lord Iesus Christ and the loue of God the communion of the holy Ghost be with vs all Amen Beliefe that God hath a holy Catholike Church Question Answer ExplicatioÌ„ proofe WHat followeth in the Articles of our beliefe The holy catholike Church Here beginneth the second part of the Articles of our christian beliefe shewing euery Christian what hee ought to beleeue concerning the people of God called his Church All which is nothing else but the effect of that which is contained in the former part which as we haue alreadie seene teacheth how we ought to beleeue in God who is the only Author Caller Redeemer Iustifier Sanctifier and Glorifier of his Church And verily it cannot be that God the Father should giue his Sonne to take mans nature and in the same to die for man in vaine according to that Gal.
as it were into an abridgement if we shall by a short definition or description shew what the Church is Question What therefore may it be defined or described to be Answer The Church of God generally considered according to the name catholike or vniuersall it is the whole number of the children of GOD elected and chosen through Iesus Christ before the world was and in due season called iustified and sanctified to be one mystical◠bodie by faith in him The Promise and to be partakers of the same eternall happinesse and glorie with him in the kingdome of heauen Thus indeed it may be described more generally Question What may it be said to be more particularly Answer The Church more particularly considered may be saide to be any holy companie of people truly beleeuing and worshipping God according to the doctrine and commandements of our Lord Iesus Christ and after the example of the particular Churches in the Apostles times though not in so great perfection And as touching the particular members of the Church whether more generally or more particularly considered euery one that truly beleeueth and obeyeth the Gospel of our Sauiour Christ is to be accounted a true member thereof though there appeare much weaknesse and imperfection in them Explicatiō and proofe The ground and proofes of these things haue beene laied forth before and therefore we wil stay no longer about any further proofe now but come forthwith to the Promise seeing as we haue often said and obserued in the Articles concerning our beliefe in God more directly that faith looketh alwaies to the Promise of God as to the staffe of her comfort And so no doubt it doth also in all the Articles now following concerning the Church of God Question WHat ground therefore can yee shew of any promise which God hath made that it is his good will and pleasure thus to call and gather to himselfe so generall and vniuersall a Church that is so ample and large an assembly of Saints to be partakers of his heauenly and euerlasting kingdome of glory Answer In the first chapter of the Prophet Hosea the 10. verse in these words The number of the children of Israel shall be as the sand of the Sea which cannot be measured nor told and in the place where it was said vnto them Ye are not my people it shall be said to them Ye are the Sonnes of the liuing God And againe in the next chapter of the same prophesie verse 23. I will sow her vnto me in the earth and I will haue mercie vpon her that was not pitied and I will say to them that were not my people Thou art my people and they shall say Thou art my God Explication and proofe These places of holy Scripture were alledged for the proofe of the promise of the first Article of our beliefe that God minded to be the God of the Gentiles as well as of the Iewes but they may well be called to remembrance and repeated here againe It may bee to good purpose likewise that wee call to minde some other proofes for the more full confirmation of the same And first that the promise of God mentioned by his holy Prophet is extended euen to vs and to euery other nation as well as to the Iewes wee haue the warrant of the Apostle Paul Rom. 3.29 Is he the God of the Iewes onely and not of the Gentiles also saith the Apostle And he answereth himselfe by and by saying Yes euen of the Gentiles also And chap. 9. verses 24 25 26. God declareth the riches of his glorie vpon the vessells of mercie which hee hath prepared vnto glorie Euen vs which he hath called not of the Iewes onely but also of the Gentiles As hee saith also in Hosea I will call them my people c. as it followeth in the text of the Prophet rehearsed alreadie Reade also 1. Pet. 1.10 11. where the Apostle giueth to vnderstand that the holy Prophets did generallie aime at this time of the vniting of the Iewes to the Gentiles as it may more plainely appeare chapter 2. of the same Epistle verse 10 in that he alledged the selfe same text to the Iewes which the Apostle Paul the Apostle of the Gentiles hath alledged for the calling of the Gentiles Reade also chapter 5. verse 13. But for the more full clearing of this that the holy Prophets did aime at the time of the calling of the Gentiles The Comforts it is euident from their manifold predictions thereof as we may reade Psal 22. verses 27 28 29.30.31 And Psalm 47 and 72.1.9 10.11 c. and Psalm 87. and in many other of the Psalmes Likewise Isai chap 2. verses 2.3.4 and chap 11 9 10.16 and ch 19. verses 18.19 c. to the end of the cha And chap 49 6.7 c. and ch 60. and in sundrie other places The same is also manifest Mal chap 1 11. For from the rising of the Sunne vnto the going downe of the same that is ouer the face of the whole earth my name is great among the Gentiles and in euerie place incense shall be offered vnto my name and a pure offering for my name is great among the heathen saith the Lord of Hostes. There are many other places in the lesser Prophets for the confirmation of the same But these may for the present suffice for the proof of it so that it may well be reckoned for an Article of faith to beleeue the calling of the Gentiles and that the Church of God consisteth both of Iewes and also of them that is of all beleeuers in euery nation of the world HAuing therefore so good ground for the promise of these things it followeth next that we are to inquire after the right vse of this Article And first touching the comfort of our faith Question What may that be Answer The comfort of beleeuing this Article is very great to all true beleeuers not onely in regard of themselues who are alreadie incorporated into this mysticall and sacred body of the Church but also in respect of such as are daily to be added to the same in the time of their calling and sanctification insomuch as the full perfection of euery member dependeth vpon the gathering together of the full and whole number of the elect of God to the inheritance of his heauenly kingdome Explicatiō proofe So indeed we read Heb 11 39.40 in these wordes following And these all The Apostle speaketh of many of the most ancient members of the holy catholike Church of God through faith obtained good report but receiued not the promise god prouiding a better thing for vs that they without vs shuld not be made perfite And to the same end tendeth that which we read in the 12. ch ver 22 23 24. Yee are come to the mount Sion c. And 1 Thes 4 15. This saith the Apostle we say vnto you by the word of the Lord that we which liue and are
remaining at the commâ—ng of the Lord shall not preuent them which sleepe c. Wherefore comfort your selues one another with these wordes And not onely so but the comfort is great also in respect of the present calling and societie of the Church of God and namely in the vniting of Iewes and Gentiles together As Isai 54.1 c. Reioyce ô barren saith the Prophet that didest not beare breake forth into ioy and reioyce thou that didest not traued with child for the desolate hath more children then the married wife saith the Lord c. And chap 60.1 c. Arise ô Ierusalem be thou bright for thy light is come and the glory of the Lord is risen vpon thee c. And verse 3 c. And the Gentiles shall walke in thy light and Kings at the brightnes of thy rising vp Lift vp thine eyes round about and behold all these are gathered and come to thee thy Sonnes shall come from farre and thy daughters shall be nourished at thy side Then shalt thou see shine thine heart shal be astonished and inlarged because the multitude of the Sea shall be conuerted vnto thee the riches of the Gentiles shal come vnto thee c. And ch 66.10.11.12 13 14. Reioyce yee with Ierusalem saith God by his Prophet and be glad with her all ye that loue her reioyce for ioy with her all ye that mourne for her that yee may sucke and â—e satisfied with the breasts of her consolation that ye may milke out and be delighted with the brightnes of her glory For thus saith the Lord I will extend peace ouer her like a flood and the glory of the Gentiles like a flowing streame then shall ye sucke yee shall be borne vpon her sides and be ioyfull vpon her knees As one whom his mother comforteth so will I comfort you and ye shall be comforted in Ierusalem And when ye see this your heart shall reioyce and your bones shall flourish like an herbe and the hand of the Lord shall be knowne among his seruants and his indignation against his enemies The ground of all the comfort of this Article is that our Sauiour who is the liuing head of the Church is and will be for euer the Sauiour of the whole body which he accounteth to be so great a part of himselfe As Ephes 1.22.23 and chap 5.23 But that we may the more fully discerne of the Comforts let vs consider of them more particularly First in respect of the vniuersalitie of it Secondly in respect of the holines And thirdly in regard of the chiefe cause and fountaine of all which is the most holy and gratious election of God Question First therefore what may be the comfort of faith in respect of the vniuersalitie of the Church Answer It is a great comfort to euery true beleeuer when hee considereth the infinite largenes of Gods mercie extending it selfe to thousand thousands to confirme him for his own part in the hope of Gods mercie toward himselfe he being one poore soule among the rest ExplicatioÌ„ proofe It is true There is none that hath faith so much as a graine of mustard seede so timorous and fearefull or so much doubting of the fauour of God through conscience of sinne but the due meditation of the vniuersall extent and ouer-spreading of Gods mercie must needes greatly relieue and raise vp his weake and feeble soule For seeing the mercies of God are through his rich grace and bountifulnes inlarged to the forgiuing of the infinite sinnes of whole nations wherein are innumerable people how many soeuer of them shall truly repent and turne vnto him yea so as no order state or degree is excluded from grace if they will come vnto him in the name of his Sonne as Isaiah chap 56.3.4 5.6.7 And Iohn 6 37. All that the Father giueth me saith our Sauiour shall come vnto me and him that commeth to me I cast not away Nay as we see plainely Mat 11.28 he is most willing tenderly to imbrace euery one that commeth to him in that he saith Come to me all yee that are wearie and laden and I will ease you And ch 18 10.11 12 13 14. How then should not the poorest and fearfullest soule be incouraged to conceiue some measure of comfortable hope that God hath some drop of mercie for him how many or how great soeuer his sinnes be and how long soeuer he hath continued in them Neuertheles this on the other side must be carefully looked vnto that the largenes of Gods mercy doe neuer make vs secure but contrariwise that from this consideration we doe stirre vp our selues to be so much the more studious to walke in all good dutie before him But of the duties more by and by And of the forgiuenes of sinnes more also when we shall come to that Article Question Now what may the comfort of faith bee in regard of the holinesse of the Church Answer Seeing God doth impute the perfect holines of our Sauiour Christ vnto it and also for our Sauiours sake doth accept vs in that measure of holines which it pleaseth him to communicate vnto vs it is a singular comfort to euery member of the Church that hee shall not be shut out of the kingdome of heauen among the wicked and profane but be admitted among the rest of the saints of God the least whereof is very deare and precious in his sight There is no doubt but euery one that is admitted into the kingdome of grace ExplicatioÌ„ and proofe and abideth therein shall be receiued in due time into the kingdome of glorie according to that of our Sauiour to the Apostle Paule Act 26. verse 18. And Psal 116 15. Precious in the sight of the Lord is the death of his saints This wil be further confirmed from the consideration of the election of God which is the foundation of the Church and of all the holines of it Let vs therefore come to the comfort which faith taketh therein Question What may that be Answer The comfort is exceeding great in that the election of God is most sure and vnchangeable and therefore that none of the elect that is none that is a member of the holy catholike Church can possibly perish but shall be most certainly saued Expli So indeede doth our Sauiour assure vs Matth chap 24 verse 24. It is not possible saith he that the elect should be deceiued by any false Christs or false Prophets that they should be drawne away from the truth of God by them And therefore else-where hee doth worthily make this the chiefe ground of euery mans ioy to whom it doth appertaine that his name is written in heauen Luke 10.20 Wherevpon also ariseth this most comfortable challenge against all aduersaries of our saluation Who shal lay any thing to the charge of Gods elect Rom 8.33 This comfort is not onely for euery mans owne selfe who is for his part one of the elect of God but also in
deuour all impenitent and obstinate sinners yet he would haue vs well to knowe that there is also with him perfit mercy that is most tender and aboundant pitie and compassion for all those that will by mercy bee moued to repent them vnfeinedly of their sinnes For to this end euen immediately after the titles which note his eternitie and power Beliefe that to euery true m mber of the Church of God belongeth forgiuenes of sinnes in that he calleth himselfe the Lord Iehouah and the mightie God hee rehearseth his mercy in the next place and that also with an excellent amplification of the greatnes and largenes of the faithfulnes and constancie of the same before he speaketh one word of his fearefull iustice And all this to the incouragement of all poore sinners whose guiltie consciences must otherwise of necessitie terrifie them from his presence For the onely ground and warrant of the forgiuenes of sinnes is the mercy of God and that euen of his meere goodnes and grace as we read Isai 43.25 I euen I am he that putteth away thine iniquities for mine owne sake and I will not remember thy sins saith the Lord. The occasion of this the Lord his proclaiming of himselfe is worthy to be obserued as we may read it recorded in the last part of the 33. chapter For Moses being ordained of God to be a guide and gouernour to the people of Israel he doth in great wisdome desire the Lord to make it knowne what his nature and disposition is to the end both he all the people might the better knowe after what manner they ought to behaue themselues in all their conuersation before him And Moses doth the rather desire this of God now though hee had before made himselfe knowne by his publishing of his lawe because the Tables therof were at this time broken in pieces This may plainly teach vs this lesson that none can truly serue God but they onely who truly know and duly consider what manner of one the Lord our God is Now vnto this notable place out of Exodus I will adde one or two more for our further confirmation and then we will proceed One of the places which I will alledge is written Isai chap 43. verse 25. where it is euident that the Lord doth by his holy Prophet assure his people of his gracious pardon if happily they would turne vnto him Yea the Lord doth so notwithstanding they had made him serue with their sinnes and wearied him with their iniquities c. Read also chap 48 8 9.10.11 I knowe saith the Lord that thou wouldest transgresse grieuously therefore haue I called thee a transgressour from the wombe For my names sake I will deferre my wrath and for my praise will I refraine it from thee that I cut thee not off Behold I haue fined thee but not as siluer I haue chosen thee in the furnace of affliction For mine owne sake for mine own sake I will doe it for how should my name be polluted Surely I will not giue my glory to another What name and what glory is this that the Lord speaketh of No doubt but it is that name that glory which he proclaimed at the intreatie of his faithfull seruant Moses as we sawe before The practise and exercise of this mercy of God toward his people is euident in the booke of the Iudges and Ps 78. yea though they did very often prouoke God to haue vtterly cast them off Read also Ezek ch 16. in the ende of the chapter Behold it also in the prophecie of Ionah euen toward such as were strangers from the common wealth of Israel and therefore were not vnto that time of the visible Church of God Read the last cha of the prophecie Read alo Ps 103. It is a notable Scripture to this excellent purpose both in the hypothesis or particular instance of Dauid himselfe verses 1 2.3.4.5 and also in the thesis or generall concerning all that feare God verses 6.7.8 c. euen to the ende Likewise Ps 130. I haue waited on the Lord c. And againe in the same Psalm Let Israel waite on the Lord for with the Lord is mercie with him is great redemption And he will redeeme Israel from all his iniquities The practise of which waiting See Psal 123. Wherefore seeing God is so gracious and mercifull iustly may wee in this respect cry out and wonder with the holy Prophet Micah according to the three last verses of his Prophecie in these wordes Who is a God like vnto thee who taketh away iniquitie and passeth by the transgression of the remnant of his heritage c NOw that we may proceed as we promised The meaning of the Article Ques What is the meaning of this Article I doe beleeue the forgiuenesse of sinnes Ans This Article teacheth me euery Christiā to beleeu that it is the good wil of God our heauēly Father through the death precious blood-shed of our Lord Iesus Christ to forgiue that is as a most mercifull Creditor to remit both the whole debt and also the forfeiture of all our sinnes whether originall or actuall as wel in committing of euill as in omitting of good whether in thought word or deede so that they shall neuer be laide to our charge no more then if we had neuer committed them Yea and herewithall it is the good will and pleasure of God to impute the perfect righteousnes and obedience of our Sauiour vnto vs euen as if we had performed all righteousnes our selues so soone as we repent and beleeue the Gospel Whereof the holy Ghost is a most comfortable witnes in the hearts of all his children Explicatiō proofe So it is indeede For our sinnes being by the holy Ghost according to the Syrian phrase compared to debts the forgiuenes of them is as the remitting of a debt which wee of our selues could neuer be able to pay as hath beene more fully declared in the proofe of the resurrection of our Sauiour by his fift appearance after that he was risen againe And for the further proofe of the good will and pleasure of God herein read Rom 3.24.25 Ephes 1 7. Colos 1 14. chap 2.13 1. Iohn 1.7 and ch 2 verses 1 2. Read also Isai 38.17 It was thy pleasure saith the godly King Hezekiah to deliuer my soule c. and to cast all my sinnes behind thy backe And chap 44.22 I haue put away thy transgressions like a cloud and thy sinnes as a mist saith the Lord to his people Israel And Ps 32. 5. Thou forgauest the punishment of my sinne saith King Dauid Call againe to minde the 103. Psal And Micah 7.19 God casteth the sinnes of his people into the bottome of the Sea Finally he is readie for his mercies sake to forgiue sinnes answerable to the summe of tenne thousand talents Matth 18.23.24 c. 35. Read also Luke chap 7. verses 40 41. c. FRom the meaning of the
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
respects And the rather also because the couenant of this forgiuenes of sinnes is an euerlasting couenant Ier 32 40 41. Which he hath confirmed by oath and sealed with the blood of his Sonne the which is therefore called the blood of the euerlasting couenant Heb 9.22.26 ch 13 verse 20. Of the which blood it is further said in this respect that it speaketh better things then the blood of Abel which cried for vengeance against Caine ch 12.24 Gen 4 10. Thus we see touching the first part of the vse of this Article that the cōfort of it is exceeding great to all true beleeuers euen to so many as haue grace to lay hold of this great mercy of God to the assuring of themselues of the forgiuenes of their sinnes NOw let vs come to the second part of the vse of it which concerneth the obedience of faith Question Which therefore are the duties which the comfort of faith in the forgiuenes of sinnes challengeth at the hands of all those to whom they are forgiuen They are these which followe Answer First an humble acknowledgement of our selues to be grieuous sinners ioyned with godly sorrowe for them and earnest praier for the forgiuenes of them all Secondly most earnest and heartie thankefulnes to God for his so infinite and vnspeakable mercie as sheweth it selfe most clearly in the forgiuenes of our most hainous and infinite sinnes Thirdly exceeding loue toward the Lord God our heauenly Father according to the greatnes of his mercy by how many the more and the greater sinnes he doth forgiue vs. Fourthly a reuerend care not to offend him any more as heretofore we haue done yea rather a most earnest studie and desire to please him better in all things then yet we haue done Fiftly a ready and tender affection of mercifulnes to forgiue one another euen as God our heauenly Father in and for our Sauiours sake hath forgiuen vs. Finally earnest resistance of all feares and doubts touching Gods faithfulnes in forgiuing the sinnes of our selues or of any other that doe walke in these duties Explicatiō proofe Concerning the first branch of this answer to wit our acknowledging of our selues to be grieuous sinners that it ought to be so the truth of the assertion it self that we are so may be a sufficient warrant vnto vs. For the proofe of which assertiō that we are grieuous sinners read 1. Kings 8 46. Eccl 7.22 There is no man that sinneth not No not the regenerate as their own cōfessiōs plainly shew Paule Rom 7.14 c. Iames ch 3 2. Iohn 1. Ep ch 1.8.9.10 Read also Psal 19.12 and 130.3 Prouerbs ch 20.9 And though there are degrees of sinners as well as of sins yet euery one for his own part ought to account himselfe among the chiefe as Paule did 1. Tim 1. Daniel ch 9. Yea and though it were so that a man did not know any thing of speciall offence by himselfe yet seeing our Sauiour who knoweth vs all better then wee doe our selues teacheth vs all to pray for forgiuenes it ought to be a sufficient proofe vnto vs that we are great sinners and that we doe stand in great need of forgiuenes Neither is it in vaine as was touched before that this Article of the forgiuenes of sins is lincked with that other of the cōmuniō of Saints insomuch as not onely in most holy things but also in our most holy assembling of our selues and accompanying together we doe many waies offend And that not at our owne Tables alone which made holy Iob to feare his children so much as hee did and to be so carefull as he was to sanctifie them by holy exercises of religion while they feasted one another lest they should forget themselues and speake any thing to the dishonour of the name of God cha 1 5 but also euen in the Lords house and at his most holy Table Which was the cause why God did appoint Aaron in the time of the lawe to sacrifice for the iniquitie euen of the holy offerings of the children of Israel Exod 28.38 and why wee are so earnestly admonished to examine our selues when wee come to the Table of the Lord c. Wherefore let vs alwaies and in all things well remember that we are sinners and that God could easily lay greater sinnes to our charge then we are ware of and accordingly let vs without all hypocrisie acknowledge in his sight that wee are more grieuous and miserable sinners then we are priuy vnto Let vs I say do it without hypocrisie for else we should euen herein make our selues more abominable sinners then in any thing beside Luke 16 15. Mat 23. Neither could the Article of forgiuenes of sinnes be any Article of faith at all vnto vs for our comfort vnlesse we doe acknowledge our selues to be sinners and vnlesse we see iust cause why wee should be sorie for them and pray earnestly alwaies for the forgiuenes of them according to the instruction of our Sauiour Mat 6 12. and according to the example and instruction of the Prophet Dauid Ps 32 5 6. and Ps 25 7. and Ps 51. But here an obiection may be made how it may stand with faith to pray still for foriguenes of sinnes seeing it is an Article of faith to beleeue that they are forgiuen at the least those sinnes which haue already beene committed and for the forgiuenes whereof faithfull praier hath beene already made Question What is to be said to this Answer First this Article of the forgiuenes of sinnes presupposeth true repentance to be in euery one that hath any true faith to beleeue that his sinnes are forgiuen Neither can it stand with any reason that faith should disanull or any way preiudice prayer which God hath appointed to be the onely subordinate messenger and Spokes-man as it were of faith for the intreatie of the forgiuenes of sinnes through the mediation of our Sauiour Christ Secondly no man doth so firmely beleeue the forgiuenes of former sinnes by former praiers but by the renewing of his praiers for the forgiuenes of the same he may bee better assured against all temptations of feares and doubtings that they are verily forgiuen vnto him Thirdly faith by exercising of it selfe in prayer to the further strengthening of it selfe touching the forgiuenes of old sins it doth therewithall make it selfe both more watchfull against new sinnes that they be not wilfully committed and also more comfortable in the assurance of the forgiuenes of those our sinnes of infirmitie and weakenes which we cease not to commit day after day Finally God doth at once and for euer after forgiue all the sinnes of true beleeuers but yet vpon this condition that they continue in prayer for the forgiuenes of them and for daily profiting in godly sorow and repentance for the same so long as they haue a day yea an houre to liue in this sinfull world Explication and proofe It is very true For these are
deferre their Baptisme till they should bee going out of this life Finally Maister Francis Iunius so interpreteth these wordes as if huper vsually and rightly turned super should neuertheles according to the vse of the same both greeke and latine preposition in greeke and latine writers be taken here for praeter besides or in the signification of insuper moreouer as noting the continuance of the Sacrament of Baptisme in the church of God by a constant course for the comfort of the liuing still like as it was found to be of comfortable vse to those then dead so long as they were aliue As though the wordes of the Apostle were to be read thus Else what do they that are baptized still or moreouer and beside those that are already dead because otherwise it might be inferred that vnlesse the dead should rise againe neither haue the dead any fruite of baptisme abiding them to wit in respecct of their bodies and so shall bee disappointed of that which they looked for by faith neither haue the liuing any reason at the least in respect of the body why it should be continued among them And this indeed may the doubling of the question by the Apostle import Else what shall they doe who are baptized to wit such as are alreadie dead And againe why are they namely they who are liuing yet baptized But howsoeuer it be all must come to this issue that they who denie the resurrection of the body doe frustrate the vse of the Sacrament of baptisme at the least in one speciall part of it Thus much concerning the fourth reason for the right vnderstanding whereof we haue cause as we see to pray to God for his holy Spirit of iudgement and discretion The fift reason is now to be considered of vs. It followeth in the 30 verse Question Which is that Answer The Apostles wordes are these 30. Why are we also in ieoperdie euery houre Evplicatiō In these wordes the holy Apostle reasoneth from that speciall worke of the grace of God in the hearts of his children and namely of the Preachers of the Gospell in those dayes whereby they were made most willing and couragious to expose and lay open their bodies and naturall liues to all necessarie dangers as they that made no reckoning of them for the Gospels sake hauing an assured hope of a better resurrection after the example of the more ancient Martyrs of whom wee reade honourable mention to bee made Heb 11.35 The which reason the same our Apostle illustrateth from his owne example in that hee was most prodigall of his life as one may say in the cause of the Gospell as it followeth in the 31. verse and in the former part of the 32. Answer Which are his wordes Question 31. By our reioycing saith Saint Paule which I haue in Christ Iesus our Lord I dye daily 32. If I haue fought with beastes at Ephesus after the manner of men what doth it aduantage me Explicatiō The meaning of Saint Paule is to protest with great earnestnes in manner of taking an othe or rather by an attestation and calling of the Corinthians themselues to witnes that he for his part for the comfortable hopes sake of a better life and euen for the comforts sake of the resurrection of the body through faith in Iesus Christ whom he calleth the reioycing both of himselfe and of them did as they might well perceiue carrie his life continually as it were in his hand for the testimonie of the truth According to that which he writeth also 2. Cor 11.13 that he had beene oftentimes neare to death for it yea and that by all sorts of perills and dangers as we read in the 26 verse But here as wee see he giueth one speciall instance among the rest which could not but be famously knowne vnto them in that hee refused not to put himselfe in danger to haue his body most cruelly torne in peeces and deuoured by wilde beastes at Ephesus For to this punishment it seemeth that he was there condemned for our Sauiours sake and his Gospell and should haue beene so destroied had not the Lord strengthened him to ouercome the wilde beastes in fighting with them and so to escape the danger according to the lawe of victorie in that the Ephesians their inhumane and barbarous custome which they had to condemne men to that sauage fight to make themselues sport in the beholding of it Now therefore saith the Apostle in this respect what profite could I haue looked to haue come vnto me by this my dangerous aduenture had not the hope of the resurrection animated me against the naturall feare and terrour concerning the spoile of my body The holy Apostle no doubt considered thus with himselfe that if hee had made that aduenture in carnall respectes and dyed in the combate his death had beene wofull or if he should haue escaped as by the mightie and powerfull mercy of God hee did yet should the glorie of his manhood be a meere vaine thing when it should be saide Paule plaide the man so that he ouercame wilde beastes at Ephesus c. And thus we may plainly perceiue that the holy Apostle doth make the beliefe of the resurrection of the body the ground of all comfort as touching the sufferings of the body Neither indeed is there any iust cause why wee should make any doubt but that as the body beareth a great part in that fight of all afflictions for all buffetings scourges imprisonments rackings c. doe befall it so God will giue it a great part of that blessed reward which he hath promised to giue vnto those that shall suffer any such things in their bodies for his truthes sake Now the sixt reason which is the last of those which the Apostle Paule vseth to proue the resurrection of the body it is yet behind Question Which is that Answer It is contained in these wordes 32. If the dead be not raised vp let vs eate and drinke for to morrowe wee shall dye Explicatiō This last reason taketh his strength from another great absurditie which followeth vpon the deniall of the resurrection of the body euen this so great an absurditie that the vngodly speech and practise of Epicures and Bellie-Gods as wee call them should cleane contrarie to the rule of Gods blessed word and practise of his holy religion haue at the least some colour and shewe of reason in that they say Let vs eate and drinke for to morrowe weee shall dye Wherefore seeing this so absurd and godlesse an opinion speech and practise is to be vtterly condemned of all men like as God himselfe most seuerely condemneth it as we reade Isai 22. verses 13.14 it followeth that euen for the same cause also that opinion or doctrine whatsoeuer which would giue incouragement licence to so great prophanenes is with like detestation to be condemned of all true Christians And of that sort is the deniall of the
rather shall the bodies of men as we reade verse 23. of the chapter And likewiise 1. Cor. 16.20 they are bought with a price Doubtlesse insomuch as the bodies of the faithful beare the violence of all cruell persecutions for the Lords cause he will not suffer theÌ„ to want their reward In this respect the sacrament of Baptisme is the more comfortable as we haue seene in the fourth reason of the Apostle The like may be said of the Lords Supper whereof the body is partaker For seeing the tree of life should haue beene a sufficient means or assurance of euerlasting life to Adam both in soule and body if he had abode faithfull to God much more will our Sauiour sacramentally represented yea wholly giuen vnto vs in this Sacrament be the author and meanes of eternall life vnto vs. Thus comfortable is the assured hope of the resurrection of the body to all those that apprehend it by a true and liuely faith so that not in vaine may they comfort themselues and one of them comfort another in this respect as Paul exhorteth and incourageth the beleeuing Thessalonians 1. Epist 4 18. Wherfore much more shall the comfort of the fruition it selfe be when once we shall be made partakers of it BVt till that time come it is necessary that we do not onely diligently learne to know but also carefully indeuour to practise those duties which this comfortable hope iustly challengeth at our hands and which are as it were the way to the obtaining of it at the last Question Which may these duties be Answer They are set forth vnto vs by the Apostle Paul in the former alledged 15. chapter of his first Epistle to the Corinthians as it followeth verses 57. and 58. which are the last verses of the chapter Question Let vs heare the Apostles words What doth he write in these verses Answer 57 Thanks be vnto God saith he who hath giuen vs victorie through our Lord Iesus Christ 58 Therefore my beloued brethren be ye stedfast vnmoueable aboundant alwaies in the worke of the Lord for as much as ye know that your labour is not in vaine in the Lord. ExplicatioÌ„ These words of the Apostle doe notably set forth vnto vs the duties belonging to the comfort of the resurrection partly by his owne practise and partly by his exhortation made to the Corinthians The Apostles practise commendeth vnto vs most hearty thankfulnesse to God as one particular dutie most boundenly belonging to him through the Lord Iesus Christ in this respect And that not without very iust cause seeing it is a very great and gratious benefit The which duty of thankfulnes would to God we had grace to remember to performe euery day that we rise out of our beds more heartily then hitherto we haue done For our bed may not â—naptly represent vnto vs our graues and our sleepe in our beds that sleepe of death which our bodies must haue in the graue And likewise euery mornings vprising from the sleepe of the night may not vnfitly put vs in mind of our resurrectioÌ„ which shal be at the last day and therewithall of this dutie of thankfulnesse which wee speake of for that comfortable assurance which he hath giuen vs concerning the same The exhortation of the Apostle moueth the Corinthians and likewise all other Christians more generally first to constancie in the assured beliefe of this Article of the Gospel as well as of all the rest against the false doctrine of all deceiuers in which respect he saith Therefore my beloued brethren be ye stedfast and vnmoueable And secondly it prouoketh to diligence in all good duties of obedience to God to the vttermost of our power both with soule and also with body all the daies of our liues according to the same assurance of immortality not only to the soul presently after the death of the body as we haue seen before but also to the body from the time of the resurrection of the same So that by this time we may see how truly it was said in our entrance to treat of this Article that this one fifteenth chapter of the Apostle Saint Paul containeth not onely the ground and warrant of it but also there withall the true Meaning of it and the Promise and the Duties belonging vnto it yea and the Danger also of not beleeuing it as we shal haue occasion to consider in the coÌ„clusion of our inquirie concerning this Article But before we come to that it may be profitable for vs first to see how the duties aboue mentioned are called for as fruits belonging to the comfort of the resurrection which we speake of and secondly what other duties do belong to the same Question In the first place therefore What other Scripture haue you for the dutie of thankfulnesse Answer In the 2. Epistle to the Corinthians chap. 4. verses 13 14 15. thus we reade 13 Because we haue the same spirit of faith according as it is written I beleeued and therefore haue I spoken we also saith the Apostle doe beleeue and therefore we speake 14 Knowing that he which hath raised vp the Lord Iesus shall raise vs vp also by Iesus and shall set vs with you 15 For all things are for your sakes that most plenteous grace by the thanksgiuing of many may redound to the praise of God ExplicatioÌ„ Here no doubt the resurrection of our bodies apprehended by faith is made one speciall cause of this thanksgiuing whereof the Apostle speaketh as depending vpon the resurrection of our Lord Iesus Christ Shew now likewise some other testimonies of holy Scripture for constancie in the faith and for the care of all good duty as a fruit of the comfort of the same faith touching the said resurrection Question What other testimonies can you alledge Answer It followeth in the 16. verse of the 4 chapter of the 2. Epistle to the Corinthians before alledged thus 16 Therefore saith the Apostle we faint not but though our outward man perish yet the inward man is renewed daily Explication and proofe To this purpose also well may that serue Acts 24.15 16. Where the same our Apostle professeth in an excellent profession of his faith that he had hope towards God that the resurrection of the dead which the Iewes themselues also did generally looke for shall be both of iust and vniust And herein saith he further I endeuour my selfe to haue alwaies a cleare conscience toward God and toward men Reade also Philip. chapter 3. verses 7 8 c. The things saith the same Apostle againe which were aduantage vnto me the same I accounted losse for Christs sake c. And verse 11. If by any meanes I might attaine vnto the resurrection of the dead Not that the Apostle doubted of his attaining vnto it but hee speaketh so to note the excellencie of that which hee laboured after as being worthie all labour that may be imployed about it as it is further euident verses 12.13
field Moreouer in that he compareth it to a crowne Reuel 2.10 yea to an incorruptible crowne of glory 1. Pet 5.4 Now all these things as we knowe they are matters of great reckoning here among men I meane riches and possessions specially the inheritance and posse sion of a kingdome And therefore most iustly may the durable riches and inheritance of the heauenly kingdome of God be of most pretious account with vs. But beside these let vs come to our owne persons and see what they shall be Of the which it is said first concerning our bodies that in this euerlasting life they shall bee made glorious and immortall to the end they may be meete receptacles and habitations for our soules Wherefore seeing our bodies shall shine like the starres of the firmament Dan 12 3. Yea like to the Sunne Mat 13.43 Yea seeing our bodies shall be made like to the glorious body of our Lord Iesus Christ Philip 3.21 How great then shall be the excellencie and glory of our soules at that day We shall no doubt at that time be as a bright shining Temple for the holy Ghost to dwell in for euer and euer Our bodies are nowe the Temple of God through our Sauiour Christ though they be yet mortall and sinfull 1. Cor 6.19 much more therefore shall they be so at the resurrection Our estate and condition as it shall be then is compared to a perpetuall Sabbath and blessed rest with the Lord to reioyce before him in all spirituall duties which he hath prepared for vs to exercise our selues in according to that which is written Isai 66.21.22.23 Reuel 5.11.12 c. and chap 7. verse 10. and chap 14.2 Thus much for the meaning of this Article Question NOw in the next place what promise haue wee that the inheritance of this euerlasting life belongeth to euery true and faithful mēber of the church of God Answer In the 11. chap of Saint Iohn verses 25.26 our Sauiour saide to Martha I am the resurrection and the life he that beleeueth in me though he were dead yet shall he liue And whosoeuer liueth and beleeueth in me shall neuer dye Beleeuest thou this saith our Sauiour Explicatiō In this Scripture after that Martha had made profession of her faith to our Sauiour concerning the generall resurrection at the last day according to the common faith of the people of God as hath beene declared before but yet not being able perfitly to beleeue that our Sauiour Christ could presently raise vp her brother Lazarus who had beene dead foure dayes in his graue he doth by this speech of his relieue the weakenes of her faith in this particular by setting downe a general doctrine for the confirmation of his diuine power not onely touching the resurrection of the body and therewithall of the revniting of the body and soule together but also concerning the continuance of the life of the same body together with the soule for euer To this purpose hee saith first in this text I am the resurrection and the life that is he by whose both merit of death and also efficacie of diuine power the bodies of all the faithfull both men and women shall be raised vp againe to euerlasting life According as else where it is written that life is in him and that he quickeneth whom he will Iohn 1 4. and chap 5 21. And 1. Ep 5.20 that he together with the Father is very God and eternal life that is to say that he is the very author and giuer of eternall life to all that doe belong vnto him Then in the next place our Sauiour sheweth further by what instrument euerlasting life is apprehended and obtained from him namely by faith that is by a perswasion of his power and good will herein according to the diuine promise of God By the which faith also our Sauiour giueth to vnderstand that euerlasting life is begunne euen in this life yea so begunne that death shall neuer preuaile against it as was declared before For though the body dye yet the soule shall liue and waite for the raising vp of the body to liue for euer with it And this benefite saith our Sauiour is generall to all how many soeuer shall beleeue in me insomuch as none of those shall neuer dye to wit the second death Reuel 2 11. and Iohn 8.51 And Luke 20 36. After the resurrection they can dye no more Finally our Sauiour by asking Martha whether she did beleeue that which he had saide hee doth thereby stirre vp her heart to giue credite to his word As though he should haue saide It is thy part Martha without all doubting to bee throughly established in the beliefe of that which I say The which being spoken by our Sauiour to Martha for her instruction and confirmation it is likewise to be taken and applied to our selues for our instruction and confirmation who doe heare and read that which is thus written and recorded concerning this Article But vnto this one place of holy Scripture wee might adde many other euery where repeated in the Bible of God As for example 1. Iohn chap 2. verses 25. This is the promise which the Father hath promised vs euen eternall life And Titus 1. verses 1.2.3 God that cannot lye hath promised it before the world began Read also 1. Tim 1 16 17. This is a true or faithfull saying and worthy to be receiued by all meanes or worthy all allowance that Iesus Christ came into the world to saue sinners Yea to saue all that shall beleeue in him with an eternall saluation And chap 4 8. Godlines hath the promise of the life present and of that which is to come And 2. Ep 4 8. Henceforth saith the same Apostle is laide vp for mee the crowne of righteousnes which the Lord the righteous Iudge will giue me at that day and not to me onely but vnto all them also which loue his appearing And 2 Cor 13.4 We shall liue with Christ through the power of God Here also call to mind againe Psal 22 27. Your heart shall liue for euer And Dan 7 verses 26 27. The iudgement shall sit and they shall take away his dominion that is the dominion of euery Tyrant and persecuter of the Church to consume and to destroy it to the end And the kingdome and dominion and the greatnes of the kingdome vnder the whole heauen shall be giuen to the holy people of the most high whose kingdome is an euerlasting kingdome and all powers shall serue and obey him Question But how may wee knowe that we are in the number of that people to whom this euerlasting life doth belong Answer We may knowe it by the beginning of it in our hearts here in this life by true faith and repentance by our longing after it by our ioy in the hope and expectation of it and finally by our holy labouring and striuing after it Explicatiō proofe To such no doubt the promise of
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
repentance comming from the true knowledge of God in Christ our eternall Sauiour wee haue an entrance into this euerlasting life while wee be here in this world we shall neuer be partakers of the full and perfit fruition of it The Danger of not beleeuing this article in the kingdome of heauen Expl. It is true according to that which our Sauiour Christ affirmeth very earnestly to Nicodemus in the 3 chap. of Iohn verses 3.5 saying Verily verily except a man be borne againe he cannot see nor enter into the kingdome of God Much lesse therfore can he attaine to the full and perfit fruition of it Read also Rom. 6.21.22 What fruite saith the Apostle had ye then in those things whereof ye are now ashamed For the end of those things is death But now being freed from sinne and made seruants vnto God ye haue your fruit in holines and the end euerlasting life Likewise chap. 8.1.2 c. There is no condemnation to them that are in Christ Iesus which walke not after the flesh but after the Spirit c. But verse 6. The wisedome of the flesh is death And verse 13. If ye liue after the flesh ye shall die Wherefore as the same Apostle writeth 2. Cor. 5.17 If any man be in Christ let him be a new creature c. And 2. Tim. 2.19.20.21 The foundation of God remaineth sure and hath this seale The Lord knoweth who are his and let euery one that calleth or nameth the name of Christ no onomazoon to onoma Christou depart from iniquity Notwithstanding in a great house are not onely vessels of gold and of siluer but also of wood and of earth and some for honour and some vnto dishonour If any man therefore purge himselfe from these he shal be a vessel vnto honour c Reade also 1. Iohn 3.14 He that loueth not his brother abideth in death And verse 15. Whosoeuer hateth his brother he is a man-slaier and ye know that no man-slaier hath eternal life abiding in him Verily not to beleeue this Article which is the chiefe effect of all the rest is in effect as much as to denie faith to all the former Articles both concerning God himselfe and also concerning his Church So that the miserie of all such must needes be most grieuous and infinite as we shall see further when wee come to consider of the generall danger of not beleeuing Wherefore beloued in the Lord I speake to all both young and olde we may all of vs easily perceiue the necessitie of beleeuing and obeying the doctrine of this Article yea and that in a speciall respect and reference to all the rest insomuch as according to that which was said in the beginning this Article is the end and scope of all to the praise of the glorious riches of the most free grace and infinite mercies of God through Iesus Christ our Lord to whom be all praise and glorie ascribed as most due for euer and euer Amen The errors and herisies to be auoided which are contrary to the true beliefe of this last Article are such as hereafter doe follow First the hereticall opinion of the Corinthians Nepotians Chiliasts and of those that are called Aeternals who are recorded to haue held that the eternal life which shall be after the resurrection consisteth in bodily pleasures to be had here on earth and the same to continue onely for the space of one thousand of yeeres Secondly the opinion of the Popuzians who say that eternall life and the celestial Ierusalem is here on earth And like to this the opinion of the Pelagians and Celestians who are said to affirme that eternall life is without the kingdome and paradise of God Moreouer the opinion of the Adamites who haue taught that the congregations or companies of the Church here on earth are the true paradise All which though they seeme not to define eternall life so grosly as the former yet it is manifest that they doe greatly erre from the truth taught vs in the holy Scriptures and therfore are iustly to be condemned of vs and of all true Christians H. N. also and his family what faire shewe so euer they make are iustly to be condemned in this point as well as in many other because they hold euerlasting life to be nothing else but their imagined perfection in the embracing and holding of their communaltie of loue according to the pretended gratious word and doctrine of H. N. For so he interpreteth this Article in the 7. chap. of his first Exhortation in the 44. Section that euerlasting life is a true light of men And to this purpose hee alledgeth that in the first chapter of the Euangelist Iohn where the Euangelist speaking of our Sauiour calleth him by the name of the true light So that by the doctrine of H. N. the Deitie of our Sauiour Christ and the euerlasting life of the same H. N. and his schollers are all one He maketh the eternall and vncreated and beginningles life of God and the created or regenerated life of the Saints to be the same And that his meaning is so blasphemous and absurd hee maketh it verie plaine in his 15. chapter of the same his Exhortation Sect. 1. in these words of his The true light vnderstand it my Sonne saith hee is the euerlasting life it selfe and by them to whom it is come and manifested in the obedience of the gratious word and his seruice of loue it is to a light of men to the preseruation in the godlines to all such as beleeue therein And this is that allegoricall propagation of H. N. his Christ to a blessing of all the generations of the earth as hee often speaketh Hee proceedeth in a further description of the same his true light and saith That it hath his originall forth-comming out of the louely Beeing and true minde of the eternall life it selfe Yea hee saith further Sect. 3. that this true light and eternall life bringeth with him the Mercie-seate of the Kingly Maiestie which is God Christ and the holy Ghost it selfe also all spirituall treasures and heauenly riches and all loue and peace in the godlines Thus H. N. runneth on in his spirituall frenzie most vnskilfully and absurdly confounding all things cleane contrarie to that which he pretendeth to make a most distinct declaration But let all such as desire not to be seduced and led aside from the true Christian faith of the Gospell neither in this Article nor in any of the rest take heede of H. N. as of a most dangerous and deepe Deceiuer as that faithfull seruant of God Maister Knewstub hath notably discouered him to the true Church of God so to be To whose godly and learned writings I would willingly send such as should stand in any speciall neede of helpe against his most deceiuable and hereticall doctrine Thus much shall suffice at this time for a warning against his peruerting of the truth of our present Article And thus also an
which is most iustly fallen vpon them for it Nay rather herein the sinne of Eue was the greater because she suffered so base a creature as the Serpent was to blaspheme God as it did and did not rather forthwith euen at the mention of the first word abhorre it yea because she did not rather put it to present death then to haue consented Explication and proofe This indeed would haue beene a worthy sacrifice as it were vnto God if she had had the grace so to haue done or at the least to haue most vehemently rebuked it and to haue taken aduise with her husband what had beene best to be done in so great and blasphemous an indignitie offered principally to God and then also to themselues And the sinne of Adam also was the greater because he did giue place to the perswasion of his wife whom he as her head and guid appointed by God should haue reproued and disswaded from so hainous a sinne Hetherto we see what is meant by the fall of mankinde NOw therefore that we may proceed to consider of the holy prouidence of God herein First how can you shew that it may stand wel with the good prouidence of God that so many of his chiefe creatures created very good to wit all mankind beside many of the Angels should be so left of God that they should thus wofully fall away from him and plunge themselues for euer into so grieuous miserie when as hee could by his holy prouidence as wee would thinke most graciously haue preserued them from the same Question How therefore I say may we iustifie this to stand well with the gracious prouidence of God yea with that which we call the more speciall prouidence of God concerning his speciall creatures Answere The wisedome and iustice of God is so high aboue all that we can conceiue that wee neede not doubt but he knoweth a perfect reason and is able throughly to iustifie himselfe though we should plead nothing on his behalfe It is very true that you say according to that which we read Psal 51.4 God will approue himselfe to be righteous when he speaketh and pure when he iudgeth ExplicatioÌ„ proofe Neuerthelesse it will not stand with our dutie so to leaue the defence of GOD against those which cauill at his most holy iustice If the cause of a false God came into question we might well say with Ioash the father of Gideon Let Baal pleade for himselfe Iudges 6.31 But seeing it is the most holy and iust cause of the onely true God euen the Lord our God and heauenlie Father howsoeuer hee is able indeede most sufficiently to pleade his owne cause without vs yet as was said it standeth not with the dutie of the least of his seruants to neglect to alledge what they can for the maintaining of his righteousnes against euery aduersarie that feareth not to speake euill of the same I doe therefore very earnestly desire that you should for the discharge of your most bounden duty and therein for the glory of God and peace of your owne conscience say something to this point How may it stand with the good prouidence of God Question How may we cleare the Lord from all fault or iust blame herein Answere God of his goodnes gaue both the Angels which fell and also mankinde in the beginning of their creation a pure and holy freedome of will yea and power also to haue continued therein if they would haue earnestly setled themselues to haue aboade in obedience to that most holy commandement which hee had made knowne vnto them But they of their owne accord contrarie to his reuealed will forsaking his commandement lost their freedome and so haue lost the fauour of God made themselues both vassalls to sinne and also subiect to Gods wrath as a iust punishment of the same And beside this it must needes in all good reason bee iudged most equall and meete that the Creator should in such sort create his creatures and also set them in such an estate and condition as they might knowe and finde in themselues that they are but creatures This could not haue beene vnlesse they had beene created so as they must finde it necessarie for them to depend continually vpon the fauour and supportance of their Creator and that for the same cause they should see themselues to stand most bound to humble themselues and to yeeld all faithfull and constant seruice and duty vnto him Yea moreouer this could not haue beene vnlesse also they had beene set in such an estate as it might be possible for them by vndutifulnes to fall from the same fauour and supportance of their most gratious Creator Finally it could not haue beene vnlesse through their owne default God himselfe iustly permitting the same they might haue sinned against him ExplicatioÌ„ proofe It is very true For nothing could seperate the good creature of God from the most good gratious Creator but the wicked disobedience vnfaithfull departure of the creature froÌ„ him And is it not very equall meet that when the creature will not retaine his liberty that God should leaue him to himselfe and so to find the inconuenience euill of his owne losse Verily it is wonder saue that many haue lost all true light of reason that any should be found so foolish void of vnderstanding that they should not perceiue that the most wise iust God knoweth well how to permit yea to giue ouer his creature to the owne sinne and not to stay him when he seeth that he will wilfully runne into it and yet to keepe his owne most holy Maiestie most perfectly free from the least iust and deserued blame Yea be it further granted as the truth it selfe requireth that God should purpose decree in himselfe before the world was that both many of the Angels also whole mankind should through their owne default depart from him sin against him and so iustly depriue theÌ„selues of his grace fauour therwithall procure his wrath heauy punishments to fall vpon theÌ„selues it is wonder that any specially of those who haue the instructions of the worâ— of God before theÌ„ should shew themselues more wicked in this behalfe theâ— the Apostatate Angels Adam Eue theÌ„selues Who knowing best in what condition manner God had created theÌ„ durst not neither could find any iust ground in their owne knowledge or conscience wherfore they should lay any the least blame vpon the Lord. Adam indeed pretendeth The grouÌ„d and meaning of it as if he had some colour of defence for himselfe in that he saith to God The woman which thou gauest me she gaue me of the tree and I did eate Wherin he layeth blame vpon his wife but he durst not lay any blame vpon the Lord neither had he any cause And no doubt the Angells that fell were and are â—ill so shall remaine for euer no lesse conuicted in
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
is so manifold and great it is our duty Answer first of all to esteeme most highly and pretiously of the grace and vertue of it Secondly to labour earnestly that we may be partakers of the same grace or vertue and power Thirdly from the same power to indeuour to walke in all holy obedience to God in euery Christian duty Explicatiō That wee are thus both most highly and pretiously to esteeme of the vertue and power of the resurrection of our Sauiour and likewise most earnestly to seeke to apprehend it by faith the example of the Apostle Paul Phil 3. may be a sufficient proofe and inducement vnto vs both so to thinke and also to be earnest imitators and followers of him And in deede vnlesse wee doe with him carrie the same iudgement how can we drawe with him in the like yoake of affection Now touching a particular indeuour to walke in euery good dutie of obedience to God as a fruite of this power of the resurrection of our Sauiour Christ apprehended by faith it is good for vs to consider that the holy Apostles doe euery where hold forth the same as a reason of singular force to stirre vp the hearts of all Christians to minde repentance from all dead workes and to prouoke to the contrarie duties of godlines And namely for one instance 1. Corinth 15. the last verse of the chapter where so soone as the Apostle had professed thanks to God for this vnspeakeable comfort which the resurrection of our Sauiour affordeth he annexeth this exhortation forthwith Therefore my beloued bretheren be ye stedfast vnmoueable and aboundant alwayes in the worke of the Lord for as much as ye know that your labour is not in vaine in the Lord. And Acts 2.38 after that the Apostle Peter hath layed open and confirmed the article of the resurrection he doth immediatly exhort and incourage vnto repentance And chap. 3.15.19 And the Apostle Paul againe chap. 13.30 c. 40.41 And Rom. 6 9.10.11.12 c. And 2. Cor. 5 15. And Coloss 3.1 c. 5. For sanctification as was noted before is very neerely linked vnto iustification Heereunto therefore we ought as the Scriptures doe speake to rise early in the morning with all cheerefulnes of heart and spirit euen as our Sauiour Christ did preuenting as it were the morning watch that he might manifest and make knowne that good hand which hee had in his so speedy a victorie ouer the dominion of the graue and of death and hell And this also ought to giue vs singular incouragement not onely to fight manfully against sinne and all the confederates thereof the flesh the world and the diuell but also with good hope of prosperous successe to seeke after mighty increases in godlines Neither let it be a small comfort and incouragement vnto vs to bethinke our selues that according to the ordinance of our Sauiour himselfe we doe together with the exercises of our Christian religion euery Lords day celebrate as it is meete the memoriall of the blessed resurrection of our Sauiour and of the restauration of the world by him partly alreadie begun and to be fully perfitted in time to come And in trust of this mercy of our God also let vs not cease to pray continually in this barren and dead time of godlines wherein wee liue for a new spring and resurrection in mens mindes to the zeale of the Gospell as a fruite of this resurrection of our Sauiour Christ Finally let all our life long in the premeditation of our resurrection at the last day by the vertue of his resurrection to euerlasting life and of that perpetuall feast of the Lambe which wee are inuited vnto be nothing else The danger of not beleeuing this article but a carefull addressing and preparing of our selues both soules and bodies against that great day that then wee may be partakers of a ioyfull resurrection and so liue for euer with him Amen These thinges in deede are to be further enforced vpon our consciences from the Articles following which doe set forth the further exaltation of our Sauiour but because as was said in the comforts the resurrection is the first and most familiar inducement heereunto therefore the exhortation vnto these duties might not be pretermitted here ANd now that we may fully finish the doctrine of this article What danger is there in not beleeuing the very naturall and bodily resurrection of our Sauiour Christ and not in yeelding that fruit of obedience Question which it most worthily challenged at our hands Answer If any doe not beleeue this Article of the resurrection of our Lord Iesus Christs true and naturall body his death shall profit them nothing but they shall die in their sinnes And further also as touching those that be not through the vertue of our Sauiours resurrection partakers of the first resurrection of their soules from the death of sinne they shall neuer be partakers of the resurrection of their bodies to euerlasting life by him at his second comming Explication For the proofe of this reade first of all 1. Cor. 15.12.13.14.15.16.17.18 Where the holy Apostle maketh the resurrection of our Sauiour Christ the ground and foundation of ours yea so the ground that they are as one would say coincident and of the nature of relatiues in a certaine sort For insomuch as our Sauiour Christ who is the head of his Church is bodily raysed vp it cannot be but the members of this mysticall body must be made conformable that is they must be likewise raised vp and vnited vnto him or else he should be as a head without a body And likewise insomuch as our Sauiour Christ is raysed vp to be a King and a Prince ouer his Church for euer his subiects also must be raised vp or else hee could not haue subiects of the same nature and kind with himselfe to rule add gouerne A King who is a man must be a King of men and not of beasts yea of men and not of spirits or ghosts c. It is so in this world it shall be so in the world to come as touching the Kingdome of our Sauiour Christ For as hee shall retaine the whole nature of man for euer and euer so hee shall rule ouer men consisting of soules and bodies euen as ouer his naturall brethren Answerable after a sort to that which the people saide to Dauid 2. Sam. 15.1 Beholde wee are thy bones and thy flesh And as our Sauiour himselfe sheweth plainely concerning himselfe in his message sent by Marie Magdalen Iohn 20.17 though hee be in another state and condition then wee are in nowe and is so to continue euen world without any end And therefore the holy Apostle after that he hath noted diuers grosse and hereticall absurdities accompanying the deniall of the resurrection of Christ 1. Cor. 15. hee addeth verse 17.18 If Christ be not raysed your faith is in vaine ye are yet in your sinnes And so they who are
name thus often rehearse and report vnto vs. Let euery one take heed how he say or think himself not to be able when God knoweth he is may wel spare some portion this way if not much yet of a litle to spare a litle And if the meaner sort be not to be excepted much lesse are the richer and least of al such as haue greatest aboundance It is one principall dutie wherewith the King standeth charged to iudge deliuer and saue the poore needy and him that hath no helper and to be mercifull vnto him Psal 72. v. 4.12.13.14 And Ps 82.3.4 Neither let such as be greatly rich thinke that it shall excuse then so giue some small or dribling portion this way when they are excessiuely prodigal expensiue in their own diet in feasting of their rich friends likewise in costly apparel buildings in gaming pâ—stimes c. and some euen in superstitious idolatrie to dumbe images to dead Saints with neglect of the liuing Finally insomuch as all such as do not feed the hungrie nor cloth the naked nor lodge the harbourles c shal eueÌ„ for their omissioÌ„ of these duties be damned for euer to Hell fire yea though it may be they haue gotten their goods in lawfull courses of trading or otherwise by inheritance c how may any of those thinke that they shall escape whosoeuer not onely of pride and squaimish daintines will not visite or looke once vpon the sicke and forlorne but of contempt and hatred doe shewe themselues worse then the rich man whose soule was thrown downe to hell for not feeding and clothing poore Lazarus as we read Luk 16.19.20 c In so much as by their cruell oppressions and fraudulent courses they famish such as had bread strip and leaue naked such as had clothing take the beds from such as had lodging in that they themselues will neither relieue the seruants of God nor willingly suffer others that would to doe it c. Assuredly the case of such must needes proue most wofull at the day of the last iudgement But it may be they are not perswaded that there shall bee any such iudgement as we speake of Be it that they are not perswaded yet they heare what our Sauiour saith Wherefore if they were wise although it were but a matter doubtfull they would make sure and not hazard themselues so deeply as they doe Hetherto of the reason or rule law of this latter part of the seÌ„tence Now let vs proceede to the clearing of this reason against the reply of the vnmercifull And first let vs heare the words of our Sauiour againe Question Which are they Answer Then saith he shall they also answer him saying Lord when sawe we thee an hungred or a thirst or a stranger or naked or sicke or in prison and did not ministâ—r vnto thee Then shall he answer them and say verily I say vnto you in as much as ye did it not to one of the least of these ye did it not to me Explication Here haue we both the reply of the vnmerciful also the answer of our Sauiour to the clearing of his foremer reason and to make it as it were currant against them Let vs consider a litle of either of them And first touching the reply of the vnmerciful the very change of the forme of speech in the more incitate contracting of it in comparison of the former speech ascribed to the righteous and mercifull it giueth vs iust occasion to obserue the diuerse yea the contrary affection spirit wherewith the speake The righteous as we saw before spake with admiration with a modest minde spirit but these speak hypocritically as if they had bin reuerendly affected toward our Sauiour with a mind willing ready to iustifie themselues as if forsooth they would neuer so greatly haue failed Christ if they had at any time seene him either an hungred or a thirst or naked c. And they goe away very roundly with the matter as if it were like to goe wholly on their side or else they must haue wrong c. So that the speech is fitted so as it may well be ascribed to all Iustificiaries superstitious persons who like enough seeme to themselues to be in nothing failing to Christ seeing they giue liberally to the maintenance of the Images and pictures false worship of Christ and of his Saints departed this life and it may be that some of them doe giue liberallie to the superstious poore to make to theÌ„selues beads-men to confirme them in their blind deuotion and to augment their owne merit c. But our Sauiour quickly strippeth all such of whatsoeuer they may pretend dispatching them with this answere as it followeth in the second part of our present text Verily I say vnto you in as much as ye did it not to one of the least of these our Sauiour pointing as it were with the finger to his holy Saints martyrs and to all poore godly Christians appearing before him ye did it not to me saith our Sauiour Yea though it may be as was said of vs before they shewed their superstitious iustificiarie mercy to many of their own brood both almse-meÌ„ vagraÌ„t people For this is the nature of all the wicked that they wil choose to shew their mercy and liberalitie such as it is to any rather then to those that do truly feare God and withdraw themselues from all their wicked superstition and idolatrie And this maketh all their deuotion and mercie thus vile and contemptible in the sight of the Lord that he will not once make mention of it And thus with one answer and that in very serious manner our Sauiour doth at once both discouer the vaine confidence of hypocrites and also as it were cloth the godly poore euen the least of them with singular honour in that he doth professe that he will account himselfe neglected when they are not duly tendered and regarded The which may worthily incourage vs and all other euen to the ende of the world patiently and ioyfully to endure euerie kinde of triall wherewith it shall please God to exercise vs for the testimonie of his holy truth and Gospell Thus farre of the iudgement of our Sauiour Christ in either part of it both for the acquiting of the godly and also for the condemnation of the wicked IT remaineth onely that wee doe consider of the execution of the sentence both concerning the one sort and also the other Question In what wordes is this contained Answer And these saith our Sauiour shall goe into euerlasting paine and the righteous into life eternall ExplicatioÌ„ These wordes concerning the execution our Sauiour speaketh indeede by way of prediction and prophesie vntill the time that they are to bee fulfilled Neuerthelesse it is at sure and certaine that they shall in due season take their effect according to the holy counsell and purpose of
God as if they were alreadie perfectly accomplished according to the more full description thereof Matth 8.11.12 and Luke 13. verses 23.24.25.26.27.28.29.30 Where by occasion that one saide to our Sauiour Lord are there fewe that shall he saued Hee saide to them that is to him that asked the question and to the rest that were present Striue to enter in at the straite gate for many I say vnto yee will seeke to enter in and shall not be able When the good man of the house is risen vp and hath shut to the doore and ye begin to stand without and to knocke at the doore saying Lord Lord open to vs and he shall answer and say vnto you I knowe ye not whence ye are Then shall yee begin to say we haue eate and drunke in thy presence and thou hast taught in our streates But hee shal say I tell you I knowe yee not whence yee are depart from me all yee workers of iniquite There shall bee weeping and gnashing of teeth when yee shall â—ee Abraham and Isaak and Iacob and all the Prophets in the kingdome of God and your selues thrust out of doores Then shall come many from the East and from the West and from the North and from the South and shall sit at table in the kingdome of God And againe Matth 13 41.42 43. The wicked shall be cast into a furnace of fire There shall bee wailing and gnashing of teeth Then shall the iust men shine as the Sunne in the kingdome of their Father Hee that hath eares to heare let him heare Likewise Iohn chap 5.29 And 2. Thes 1 6 7 8 9 10. According also to the holy Prophesie of Daniel chap 12.2 3. And thus we see that there are diuerse testimonies for the further confirmation of the ful execution of either part of this last sentence and iudgement to be pronounced by our Sauiour But let vs weigh them seuerally and a part And first whereas our Sauiour affirmeth that it is most sure that the wicked shall goe into euerlasting paine yea euen into the furnace of fire and therewithall also into shame and perpetuall contempt as the Prophet Daniel hath foretold where shal be weeping and gnashing of teeth where also beside that the fire shall neuer be quenched as our Sauiour affirmeth Marke 9.43 the worme to wit of a guiltie and conuicted conscience neuer dyeth but lyeth alwaies gnawing as it were and nipping or stinging as a ferpent in the bosome according to that Isai chap 66 24. where shall be no rest either day or night Reuel chap 14.11 where also as wee haue seene before shall be the most wofull and hiddeous companie and fellowship of the diuels where also death and torment shall beare their full sway Reuel chap 20.10 and verses 14 15. O therefore in all these respects how heauie and fearfull shall this execution be Heauie and fearefull I say first in that it is a separation of the wicked from him in whose fauourable presence onely standeth the comfort and happinesse of life It were an vncomfortable thing for a subiect to be banished for euer from the presence of a gracious Prince here vpon earth as we may take the example from Absalom 2. Sam 14.32 concerning the bitternesse of his banishment from the Court of the King his Father But what is this in comparison of that The anger of an earthly King is as the messengers of death Prouerbs 16.14 how much more then he indignation of the God of heauen Wee may feare the anger of any earthly King more sometime then there is cause but our feare can at no time exceede the anger of God whensoeuer it is kindled against vs according to the Psalm 7 6 7. Thou euen thou art to bee feared and who shall stand in thy sight when thou art angrie And Psalm 90 11. Thine anger is according to thy feare But specially in the execution of this last iudgement yea though we should consider it but in this first degree of it in that the wicked shall for euer be abandoned from euerlasting life and from the glory thereof But it is yet more fearefull in that they shall bee punished with vexation and torment both bodies and soules not for a certaine space of time and so to end but for euer and euer world without end not to endure vexation and torment in some small measure but in all extremities easelesse and remedilesse as well as perpetuall and endlesse For hence it is that it is compared to fire yea to euerlasting fire and the same also so violent that it shall make the mightie diuels to bewaile their estate vnder the reuenging hand of God in the middest of it as wee may perceiue by that which we reade Matth 8.29 and in the 6. verse of the Epistle of Iude as was alledged before it being such a fire as though it haue a consuming nature yet shall it neuer consume and deuoure this fuell of Gods wrath which shall bee once cast into it A long lingering griefe as wee knowe though it bee not exceeding sharpe yet it is by reason of the continuance very tedious Much more tedious therefore must it needes be if it be both grieuous and also of long durance When King Saule had his deaths wound hee accounted his miserie the greater because his armour-bearer refused to kill him out of hand 1. Sam 31.4 And Deut 28.65.66.67 It was threatened as a heauie punishment of God vppon the Israelities if they would not obey the commandements of God that they should haue no rest but bee combred with a trembling heart both night and day so that in the morning they should say World God it were euening and at euening Would God it were morning for the feare of thine heart which thou shalt feare and for the sight of thine eyes which thou shalt see But what is all this and all the most grieuous diseases and torments of this life though they were continuall by the colicke or gout or any other yea though they met altogether in one man in comparison of the eternall torments and dolours of Hell Wherefore deare brethren let vs by all meanes take warning by this doctrine of our blessed Sauiour that we may be carefull to auoide them Verily the miserie shall be aboue all our vnderstanding so wofull that wee may iustly account our selues happie and blessed of God if wee may escape if whatsoeuer firy affliction wee endure here in this world yea though it should be all the dayes of our life and the same also prolonged neuer so many yeares Neither let any wicked man abiding in his sinnes flatter himselfe when he heareth these fearefull things saying God forbid as the wicked Pharisies said to our Sauiour when he spake to them of this iudgement of God Luke 20.16 For this part of the iudgement shall be as certainly executed as that other which followeth in the next place concerning the euerlasting and most happy life of the godly Wherefore to the
end we doe not weaken the comfort of our faith concerning the eternity of the blessed life let vs in no wise giue place to any doubting or lessening of the terrours and torments of the eternall and cursed death For doubtlesse the doubting of the one would vndermine and weaken the assurance of the other If any aske when this execution shall be hee may easily learne from this description of our Sauiour that it shall follow immediatly vpō the pronouncing of the sentence by him whensoeuer that shall be The going of the wicked into that euerlasting paine which our Sauiour speaketh of shall not be with their good will but no doubt altogether against their wills like as the thiefe or traitour goeth to the Gallowes or to any other place of execution Or rather infinitely more vnwillingly then they goe though they be most iustly adiudged vnto it For they may be yet in some hope that God will at the last haue mercie vpon them but these can haue no hope All time of mercy is vtterly expired and ended with them Let this suffice touching the first part of the execution concerning the condemnation of the wicked The second part of the execution which was the first of the sentence or iudgement that is now to be weighed of vs in that our Sauiour saith that the righteous shall as certainly goe into life eternall as the wicked shall goe into euerlasting paine But they shall not goe vnwillingly as was said euen now of the wicked but most willingly and ioyously and thankfully to God for so inestimable an aduancement as Reuel 19.7 8 9. The time when they shall goe shall be immediatly after the sentence giuen that is to say before the sentence shall be giuen against the wicked Wherby it may be euident that our Sauiour doth not here speake of the order of the execution but of the certainty of it And the reason why he mentioneth the execution of the latter part of the sentence first is onely according to that method or order of an hysterosis very familiar in the holy Scriptures But leauing these points of circumstance let vs come to the matter it selfes to the end wee may conceiue aright of the excellencie of Gods eternall mercie toward the godly in this inestimable blessing of eternall life To this purpose it shall be good for vs to know first of all that it is a distinct blessing from that life of God which hee communicateth vnto vs in this world though it pleaseth him to giue vs a taste of eternall life by the first fruites of his holy Spirit according to that Heb. 6.4.5 For that which the vnregenerate and vnsanctified haue onely in tast the children of God haue not onely in tast but also as we may say in sound and nourishable digestion in some measure to their preseruation and strengthening to the full fruition of euerlasting life in the Kingdome of heauen And therefore it is that this euerlasting life is called the life to come to put a difference betwixt the present life yea euen betwixt it and that part of it which wee doe liue here after that wee are borne againe and regenerated by the holy Ghost to newnes of life As we read 1. Tim. 4.8 and chap. 6.19 Read also Mark chap 10.29.30 And therefore also it is saide that although Christ doe liue in vs to wit by his Spirit Gal. 2 20. Rom. 8. verses 9.10.11 and 2. Cor. 5.17 Yet as we read Colos 3. verses 3.4 the same Apostle saith againe Our life is hid with God in Christ. Yea so as it shall not be fully reuealed in the glory of it vntill the same our Sauiour Christ shall appeare in glory And chap. 1.5 Hee calleth it the hope which is laide vp in heauen Heb. 6.18 According also to that of the Apostle Iohn 1. Epistle 3.2 Dearely beloued now are wee the Sonnes of God but yet it doth not appeare what we shall be and we know that when he shall appeare we shall be like him for we shall see him as he is Finally 1. Cor. 15.19 If in this life onely saith the Apostle Paul we haue hope in Christ we are of all men the most miserable Thus then we are to distinguish betwixt the present life which we now inioy yea that part of it which we liue here in the Spirit and betwixt that eternall life which our Sauiour will perfectly performe to the godly at the last day Neuerthelesse the distinction is rather in the measure and degree of the happines and glory of it then in the nature and kinde of it And yet againe it is as much differing in the excellencie of it as a thing of the same kinde and qualitie may be So that as we say of a man that is growne vp from meane estate and small gifts to a high degree and to great learning that hee is nowe another man then he was before in like manner may we say of eternall life in comparison of the present life yea euen of the life of the most godly that it is another life The which that we may yet the more clearely perceiue wee are further to vnderstand that beside our naturall life which is no better then a death in sinnes and trespasses and so of a cleane contrarie nature there are three degrees of that spirituall life which God bestoweth vpon his children First that life which they liue in this world after that he hath regenerated and borne them againe by the holy Ghost which yet is alwaies vnpersit and failing in godlines and consequently in spirituall and heauenly comfort Secondly the life of the soule seperated from the body by the naturall death which is thenceforth perfitly freed from sinne and from the combrance of the corrupt body and inioyeth some measure of a glorious and perfit rest Heb. 12.23 Thirdly the life both of body and soule reunited againe at the resurrection of the body at the last day And this life shall be most perfitly glorious and happy and is that which our Sauiour speaketh of in this place For as the soule shall at that time be perfitly glorified so also shall the body be and therefore shall it be no hindrance to the perpetuall and full comfort and ioy of the soule as it is alwaies here in this life through the distemperature therof like as the soule it selfe is not perfitly cleansed and sanctified so long as it remaineth in the corrupt body Furthermore that we may yet helpe ourselues to the knowledge of eternal life what it is in some measure though in the perfection of it it exceedeth all our knowledge we are to consider of it as consisting in these three heads First in the perfect knowledge of the most gratious wisedome and holy will and counsell of God in Christ Iesus so farre as it is meete for the creature to know and to be made priuie vnto it according to that saying of our Lord Iesus Christ himselfe Iohn 17.3 This is life eternall that is
to say it is both the way and meanes to attaine vnto eternall life and also that wherein it doth in a great part consist that they know thee to be the onely true God and whom thou hast sent Iesus Christ. But this knowledge shall be more perfit in the life to come then it can be here in this present life For as the Apostle Paul saith concerning the time of our life here We know in part and we prophesie in part But when that which is perfit is come then that which is in part shall be abolished 1. Cor. 13 9 1O And verse 12. For now we see through a glasse darkly but then we shall see facâ— to face Now I known part but then shall I know euen as I am knowne In which â—espect also well may we vse the words of the same Apostle in the same Epistle ch 2.9 The things which eye hath not seene neither care hath heard neither came into mans heart are those which God hath prepared for them that loue him And againe 2. Epistle chap. 12. verses 3.4 Secondly ecternall life consisteth in the perfect fruition of the most glorious goodnes and blessed felicity of God so farre as it is meete for the creature to be partaker thereof In which respect it is that our Sauiour saith that we shall then be like vnto the Angels of God in heauen Math. 22.30 And that the Apostle Peter saith Wee shall haue a heauenly inheritance immortall and vndefiled and which fadeth not away reserued in heauen for vs. 1. Epist 1.4 And in this respect also it is that as the Apostle Paul saith We shall be inriched with a most rich spirituall and heauenly treasure aboue that we can conceiue Eph. 1.18 And further that we shall be crowned with a glorious and incorruptible crowne 2. Tim 4.8.1 Pet. 5.4 Reuel 2.10 and ch 3.11 and verse 21. Read also Iohn 17.21.22.23.24 Where our Sauiour by his most holy and heauenly praier giueth vs to vnderstand that wee shall then be in a singular manner one with God and with our Sauiour himselfe that is to say so farre forth so neare as the creature may be one with the Creator the adopted child with the heauenly Father the seruant with the Lord or a friend with his most neare friend c minding willing speaking doing delighting in the same things with a most sweet holy heauenly consent answerable in some measure to that consent which our Sauiour shewed to be in him with God the Father in minding speaking doing his will with all chearefulnes while hee was here in this world and as he doth now in the kingdome of heauen So that in the third place well may we say that the blessed estate of eternall life consisteth in most willing ioious perfect obedience to the will of God to the perfit glorifying of his name in through our Lord Iesus Christ so far forth as it is possible for the redeemed creature to yeeld meete glory obedience to the Creator and Redeemer of it As may appeare by that which is written Reuel ch 4.10.11 ch 5. verses 8.9 c. For then as we know shall sinne as well as death and all corruption be vtterly destroied So we read 1. Cor. 15.53 54.55.56 The benefit being thus great yea euen aboue all estimation and the same also so to continue without all interruption or the least decrease failing for euer according to that Re. 21.1.2.3.4.5.6.7 Let vs vncessantly be so much the more carefull to lay sure hold of it by faith and to take the right way course wherby we may most vndoubtedly attaine vnto it according to the direction of our Sauiour Luk. 13.24 c. as was alledged before And as we read ch 12.33.34 and againe ch 16.9 likewise Math. 6.19.20.21 According also to the like direction of the Apostle Paul 1. Tim. 6. verses 11.12 and verses 17.18.19 It is surely a great comfort here to a man that must leaue his present place of abode all that he hath about him go into a far country if he know that he shall go to take possession of a far better inheritance there But that coÌ„fort is nothing to this if we be sure that so soone as God shall take vs out of this world he will giue vs a most rich glorious inheritance in his heauenly kingdome And now for conclusion this must all that be desirous of this most blessed estate wel remember assure themselues of that the way vnto it is not by pampering of our own bellies with delicious dainty fare nor by clothing of our own backs with rich costly garments nor by getting to our selues soft bedding and rich hangings for our chambers c. as if we would make our owne houses our paradise c. There is no promise of blessing to this course but of necessitie as our Sauiour teacheth vs we must feede the hungry clothe the naked c. Thus then the wicked shall through the iust iudgment of God of our Lord Iesus Christ go into euerlasting paines the godly into euerlasting life of the free grace and mercy of God he crowning their vnperfit obedience that is the worke of his owne grace in them according to that saying of the holy Apostle Rom. 6.23 The wages of sinne is death but the gift of God is eternall life through Iesus Christ our Lord. Heherto of the ground of this Article of our faith coÌ„cerning the coÌ„ming of our Lord Ies Ch euen of God the Son from heauen to iudge both the quick the dead Whence now it shal be the more easie after so large adiscourse more briefly to gather together the other points remaining touching the meaning of the Article the promise of our Sauiours comming the vses of it both for comfort also for dutie and finally the danger of not beleeuing it Of these things therefore let vs henceforth inquire and that euen as briefly as we can Question And first what is the meaning of the Article Answer This Article teacheth me and euery Christian that we ought vndoubtedly to beleeue that our Lord Iesus Christ the onely begotten Sonne of God who in our humane nature ascended vp into heauen and hath there taken his seat at the right hand of God in most high Maiestie and glory shall at the end of the world euen in the same our humane nature descend in the clouds from heauen in the same his most high and heauenly Maiestie and glory to call all mankind before his iudgement seat both raising vp all those that shall be dead before his comming and also gathering together all that shall then be liuing and so shall giue righteous iudgement vpon all and euery one so presented before him That is he shall for euer perfectly acquite iustifie and glorifie the godly and eternally condemne and punish the wicked Explication proofe This in deed is the true meaning of this Article The which because