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
being ashamed of him or of his Gospel that we must esteeme it to be the greatest honour vnto vs ExplicatioÌ„ proofe that may bee to professe his name Thus it ought to be indeede For first touching most high estimation in iudgement the Apostle teacheth it plentifully in the whole first chapter of the Epist to the Heb. that it ought to be so in so much as he is the Sonne of God And further also in so much as he is incomparably a farre more excellent Sauiour then any of the Iudges of Israel euer were as was obserued before Yea more excellent then was Ioshua that mighty Captaine otherwise called Iesus Act. 7.45 and Heb. 4.8 who before the time of the Iudges brought the people of Israel into the land of Canaan by a mighty conquest Likewise in so much as he is a more excellent high Priest then Aaron or any of his race and succession Heb. 7. And a more excellent Prophet then Moses Heb. 3. verses 3. c. or then Eliah Iohn 1.21.25.30 or then Ionas or any other For as our Sauiour saith Matth. 12.41 A greater then Ionas is here Finally seeing he is more a excellent King then Salomon as in the same 12. chap. of Matth. verse 42. A greater then Salomon is here Yea seeing he is the King of all Kings and Lord of all Lords therefore ought we more highly to esteeme our Sauiour by infinite degrees aboue any or all of them Yea aboue the holy Angells also as was well answered according to the 1. chap. of the Epist to the Hebrewes Secondly in so much as affection ought to follow a right iudgement therefore seeing our Sauiour is most high and excellent aboue all it is our dutie accordingly to loue and reuerence him aboue all as the Song of Songs doth notably teach vs chap. 1. verses 1 2. and chap. 3.1 2 c. and chap. 3.8 9 c. Reade also 2. Cor. 5.14 The loue of Christ constraineth vs. And 1. Epist 16.22 If any man loue not the Lord Iesus Christ let him be had in execration c. Reade also Philip. 3.7 8 c. All things are to be accounted losse and dongue in comparison of the excellent knowledge of Christ Iesus our Lord after the example of the holy and zealous Apostle He that loueth father or mother or sonne or daughter more then me he is not worthie of me saith our Sauiour Matth. 10.37 And Luke 14.26 He that hateth them not in comparison of his loue to our Sauiour Christ if neede so require he cannot be his Disciple Thirdly that in all outward obedience we stand bound to yeelde our Sauiour Christ yea and that from our inward soules and spirits all diuine worship and seruice due to the Maiestie of God it is euident from sundry testimonies of the holy Scriptures And namely Psal 2.12 Kisse the Sonne of God lest he be angry And Iohn 5.22 23. The Father hath committed all iudgement to the Sonne because that ad men should honour the Sonne as they honour the Father He that honoureth not the Sonne honoureth not the Father which hath sent him And Philip. 2.9 10 11. conferred with Isai 45.23 God hath highly exalted him and giuen him a name aboue euery name that at the name of Iesus euery knee should bow c. And that euery tongue should confesse that Iesus Christ is the Lord vnto the glory of God the Father But of this externall worship we shall see the practise in the duty of Prayer We must also beleeue in our Sauiour Christ Psal 2.12 Blessed are all they that trust in him Reade also Iohn 3.36 He that beleeueth in the Sonne hath euerlasting life And chap. 9.35 our Sauiour himselfe instructeth and prompteth the man whom he had healed of his natiue blindnes to beleeue in him And so he teacheth his Disciples chap. 14.1 as wee haue considered more at large heretofore Reade also Matth. 9.22 and chap. 15.28 and Luke 7.9 he commended those that beleeued in him And Rom. 15.12 In him shall the Gentiles trust And 1. Iohn 3.23 It is the commandement of God that we doe beleeue in the name of his Sonne Iesus Christ It is our dutie likewise not onely to pray to the Father in the name of our Sauiour in that hee is our Mediator but euen to pray to him as being one God with the Father and the holy Ghost as our baptizing into his name together with theirs may plainely teach vs. Reade Act. 22.16 Yea hereof we haue many approued examples euen such as be allowed by our Sauiour himselfe coÌ„cerning those that were guided by the spirit of God to make their praiers vnto him Namely Mat. 8.2 A leper worshipped him saying Master if thou wilt thou canst make me cleane And chap. 9.18 A certaine Ruler worshipped him saying My daughter is now deceased but come and lay thine hand vpon her and she shall liue And chap. 15.22 A woman of Canaan cried vnto him Haue mercy on me O Lord thou Sonne of Dauid my daughter is miserably vexed with a Diuell c. And chap. 1 verses 14 15. A man kneeling downe to him said Master haue pitie on my sonne for he is lunatike c. And Mark chap. 9.24 The same man professeth himselfe to beleeue ExplicatioÌ„ and proofe and praieth our Sauiour to helpe his vnbeleefe Lord saith he I beleeue helpe my vnbeleefe And Luke 17.5 The Apostles make the like praier Lord increase our faith Or as the words in the original circumstance of the place both here and Matt. 17.20 incline to this sense Lord giue vs the gift of faith The words themselues are Prosthes hemin pestin adde faith vnto vs. And the Lord said If yee had saith as much as is a graine of mustard seede c. In the 7. chap. of the Act. verse 9. Stephen being at the point of death praieth thus Lord Iesus receiue my spirit And 2. Cor. 12.8 9. Paul saith that he praied often to the Lord Iesus for himselfe And so he did for many other Rom. 1.7 and in the beginning of his other Epistles Grace be with you and peace from God our Father and from the Lord Iesus Christ And againe in the conclusion chapt 16. verses 20 and 24. Reade also 2. Cor. 13. verse 13. The grace of our Lord Iesus c. be with you all Amen Moreouer 1. Thes 3.11 Now God our Father and our Lord Iesus Christ guide our iourney vnto you And 2. Epist chap. 2.16.17 Now the same Iesus Christ our Lord and our God euen the Father who hath loued vs and giuen vs euerlasting consolation and good hope through grace Comfort your hearts and stablish you in euery word and good worke Yea generally all christians are described by this note or marâ—â— that they are such as doe call vpon the name of our Lord Iesus Christ as Act. 9. verse 14. and againe verse 21. And 1. Cor. 1. verse 2. Thus then Inuocation and Prayer is a dutie to be
First therefore I would haue you shewe me as you haue bene taught what the Gospell is Question The holy Gospell is a most ioyfull doctrine or diuine message of most glad tydings sent and published to the world from God himselfe Answere and by the Ministery of his faithfull seruants the which teacheth and assureth euery one that heareth and receiueth it both what that righteousnesse and saluation is together with the causes and particular fruites or benefits and comforts of the same which is to be apprehended and layed hold vpon onely by faith in Christ and also what manner of obedience that is which God requireth and accepteth onely as a fruit of thankefulnesse but for no part of iustification or for any peece of the merit of saluatioÌ„ before him of euery one to whoÌ„ the same righteousnesse and saluation with all the fruits benefits and comforts thereof doe through his most free grace and mercy in Christ Iesus appertaine and belong The morall Lawe of God as hath beene declared in the former part of our Catechisme is a diuine rule or doctrine ExplicatioÌ„ and proofe teaching and commanding the perfect righteousnes of workes the which if a man could perfectly fulfill hee should surely liue therein Leuit. 18.5 And to that effect doth our Sauiour Christ answere him who asked what he might doe that he might inherit eternal life Thou knowest the commandements saith our Sauiour c. as though he should haue said Thou canst not possibly haue a more perfect rule of the righteousnes of the outward workes and actions of thy life and of the right holy disposition and inward affection of thy heart according to the first creation of mankinde then the Lawe of God is Matth. 19 16 c. Mark 10 17 c. Luk. 18 18. c. But because as we haue beene further instructed we are now of a very sinfull disposition What the Goâ—pelâ— is and euen through the corruption of nature trangressors of the law the law is so â—ar from all grace of iustifying sauing of vs that it doth most iustly conuince vs of sin and consequeÌ„tly of iust deserued wrath from the iudgment seat of God Wherefore necessarily are we all to seeke to be iustified an other way that iâ— by the free grace fatherly mercy of God through the righteousnes holines of the works merit of the perfect obedieÌ„ce of the son of God our Lord Iesus Christ and not by our owne workes either already wrought or wâ—â—ch we may at any time hereafter possibly worke For this cause behold I beseech you the wonderfull grace most rich and precioâ—s mercy of our God in that as was now answered hee hath not onely pâ—bâ—â—â—â—ed this doctrine of free grace through the righteousnes of our L Iesus Christ â—o iustification saluatioÌ„ the which the law strictly taken doth not directly so much as once tel vs of but also for that he is most graciously minded to giâ—e vs the knowledge faith yea euen the very possession whole fruit of it This part of holy doctrine is of vs called the Gospell the which in the greek langâ—age wherein it was first written by the holy Euangelists in the new Testament euidently signifieth good tydings or a ioyfull and gladsome message The Greeke word is Euaggelion compounded of Eu which noteth the goodnes and commoditie or the praise and commendation of a thing and of Aggello which is To bring tidings or to report declare a message Of these Greek words ioyned in one not onely those four who wrote the history of our Sa Christ but also such as were special attendants vpon the Apostles to preach where they had once planted the Gospell Luk 4.18 Ephes 2 1â— 1. Cor. 1. â—7 1. Pet. 1.25 Rom. 10.15 Gâ—â— 1.8.9 Reu. â—1 20 ch 2. 1. c. are called Euangelists Yea froÌ„ these Greeke words compounded in one all Preaching is called Euangelizing And from Aggello Preachers are called sometimes Angels that is such as are sent in the name of God vpon this his most honourable and ioyfull message The Gospel as we call it in our Engliâ—h doth not onely in the latine tongue but also in diuers other languages take the name from the same Greek words and is made the vulgar common speech in many Christian churches like as diuers other both greek hebrew words are pertaining to the Gospell such as are Iesus Messiah Christ c. Yea among those of the heathen also who haue vsed the latine speech good and welcome newes or messages such as among them haue beene thought worthy any reward to the bringers Cicero ad Att. c lib. 2. Appâ—â—nece Ciceâ—â— Homer â—â—ysâ— v p. 152 â—â—â—rat â— Arâ—â— Nenâ—p Ellâ—t or sacrifice and thankes to God they haue beene by ancient vse called from the same Greeke words Euangelia according to the example of the Grecians themselues going bâ—fore them therein The same vse is of the hebrew word Besorah answering to this as we read 2. Sam 4.10 One that brought Dauid tidings of Saules death thought that Dauid would haue giuen him a reward for his tidings The word ther is Besorah And in the same place it is said that he which reported this to Dauid thought himselfe to be Chimbassar as one bringing such tydings as should be welcome For such is the vsuall signification of the verbe Bissar of this substantiue Besorah as we may perceiue by that which we read 1. Sam. 31 9. The Philistines are said to publish the death of Saul and his sons for ioyful newes or tydings and to the praise of their idolls But 2. Sam. 1 20. Publish it not saith Dauid Al Tebassru lest the daughters of the Philistines reioyce lest the daughters of the vncircumcised triumph read also ch 18. v. 19. v. 27 v. 31. And 2. king 7 9 Ps 68 11. This therefore being a word vsed to signifie all good welcome tydings it is in the holy Scriptures for excellencies sake transferred to note out the best newes aboue all other euen the publishing of the ioyfull tydings of the Gospel For the which read Isay 40 9. O thou that bringest good tydings to Zion Mebâ—stereth that is as it is well translated Euangelizas preachest the Gospell c. And likewise ch 41 27. I wil giue to Ierusalem saith the Lord one that shall bring good tydings Mebassar This messenger is Christ ch 61 1. The Lord hath sent me to Preach good tydings to the poore And of all Preachers of the Gospell it is saide more generally ch 52 vers 7. according also as the Apostle Paul alleadgeth it Rom. 10.15 O how beautifull vpon the mountaines are the feet of him that declareth and publisheth peace that declareth good tydings and publisheth saluation saying vnto Zion Thy God raigneth And Nahum Chap. 1.15 Read also Psalm 40.9 and Psal 96 2. Finally from this Hebrew word the holy Euangelists who wrot the History of the Gospell are
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
after a sort mute and dumbe messengers and as a sealed booke till God by his holie doctrine doe open his meaning by them as Elih◠teacheth vs ch 33. verse 14. c. in the booke of Iob. Thus then the doctrine of the lawe of God is necessarie to prepare the way for the Gospell after the comfort and grace whereof powred as it were a sweet and precious oyle into the soule and spirit orderlie followeth repentance and amendment of life All which may be exemplified from that one Sermon of the Apostle Peter in the 2. chap. of the actes of the Apostles And that in so much the more cleare a viewe by how much the works of Gods extraordinary grace was more glorious and speedie at that time The Apostle Peter saieth before the people the bainousnes of their crime in their most vniust and malious crucifying of a most righteous and innocent man yea euen of Iesus Christ the onely Sonne of the liuing God a sinne not onely against the sixt commandement in the highest degree but also against the whole law the very person of God himselfe Herevpon the people were pricked in their hearts wounded with sorow and griefe for their sinnes as if some dagger had ben thrust into their sides And forthwith they earnestlie desire to bee informed what they should doe Then Peter exhorteth them to amend their liues and to be baptized into the faith of the Gospell in comfortable assurance that God would receiue them to his mercie And thus by so speedy and quicke an expedition in so great a worke of Gods kingdome the Lord would not onely declare the mightie power and aboundant grace of his Gospell but also manifest to his Church the orderly course of the vsuall working of the same his spirituall grace though other-while more leisurelie and in sundrie measures and degrees among his Elect and chosen people as seemeth best to his Diuine wisedome Question But when wee teach thus that the onely ordinarie waye to the comfort of the Gospell and kingdome of God is by the terrour and deiections of the lawe is not this the way to discourage manie from comming to the Gospell in so much as this terrour and humiliation which wee speake of is naturallie vnwelcome yea purposelie banked and shunned of all men The Gospell exalteth thos onely whom the law humbleth Answere Doubtlesse there is no such danger or feare concerning any of those which doe belong vnto God seeing God himselfe will cause them to vnderstand euen in themselues that it is necessarie that euery one should be cast downe and humbled before hee can bee exalted and saued Explicatiō proofe It is very true For the holie Scriptures of God saith not in vaine God resisteth the proude and giueth grace to the humble 1. Pet. 5.5 And Prou. 15.33 Before honour goeth humilitie And againe chapt 18.12 Before glorie goeth lowelinesse And yet againe chapt 29.23 The humble in Spirit shall enioye glorie Likewise our Sauiour Christ Matth 5.3 Blessed are the poore in Spirit for theirs is the kingdome of God And verse 4. Blessed are they that mourne for they shall be comforted And Luke chapt 18.14 Euerie man that exalteth himselfe shall be brought lowe and hee that humbleth himselfe shall be exalted Thus then we see that wee haue strong encouragement against all such feare and danger And the rather seeeing as was answered God himselfe vndertaketh to encourage and draw all that be hi◠vnto himselfe For this we may be sure of that insomuch as he mindeth the saluation of his children he will make the wounde no deeper by the one then hee will supple and heale by the other There neede be no question but hee will deale most tenderlie as a Father hauing a mercifull regarde of the great infirmitie and weakenes of the least of his children Psal 103.18.9.10 c. Wee may see it also in the practise of our Sauiour Christ whereby hee hath declared himselfe according to the will of the Father a most gratious and discreete teacher and guide to all that come vnto him Hee so sugareth and sweeteneth all things yea euen that which is of it selfe most sharp and bitter that none can iustly alledge any thing why they should not most willingly come vnto him A proofe wherof we may to our owne comfort call to minde from our last Sermon vpon Luke Can yee saith our Sauior make the children of the wedding chamber fast so long as the bridegroome is with them c. And againe No man putteth a piece of a newe garment vnto an olde vesture By the which similitudes hee giueth familiarly to vnderstand that hee knoweth well what hee doth and that hee hath a most singular care to order and traine vp his Disciples with the best discretion that may bee And againe from the 10. verse of the same chapter wee may to the same purpose call to minde that when Peter was vtterlie astonished and fell downe at IESVS knees saying Lord goe from mee for I am a sinnefull man Our Sauiour Christ doth efte-soone comforte him and tell him that hee should thence-forth catche men to witte euen as hee was taken himselfe Wherevpon well saith a learned Interpreter Humilation in the sight of sinne is as it were the Nette of Christ whereby hee catcheth those that be his And he addeth further that by the same Nette hee maketh all other his Ministers to be fishers of men Thus then we see that some measure of humiliation by the Lawe is a necessarie preparation to the hearing of the Gospell of our Sauiour Iesus Christ to our saluation Question NOwe therefore that wee may proceede and come more neare to our purpose is not the faith of the Gospell much more necessarie Answere It must needes be so For without the faith of the Gospell wee can neither be saued nor please God in any thing that wee doe no not in humiliation it selfe Question What proofe of holie Scripture can you alledge for that you say Answere Hee that will not beleeue shall be damned saith our Sauiour Christ Mark. chapt 10. and 16 verse And likewise Iohn 3.18 Hee that beleeueth not is condemned alreadie Moreouer the Apostle Paul affirmeth Roman 14.23 Whatsouer is not of Faith is sinne And Hebrew 11.16 Without faith it is impossible to please God Faith most necessary to saluation These proofes of holie Scripture as euerie diligent reader may see are very euident and plaine Explication And the latter may very well be a confirmation of the former For if without faith we cannot pleased God nay if all that wee doe be sinne the which is abominable in the sight of God how can we think that any such should be saued by him Nay how can we thinke but that hee will condemne them Let vs therefore stand to consider a little of these latter places of holie Scripture The first of them speaketh of doing such things as be doubtfull to a man and of the which he
works Neither do euill works simplie and in themselues considered condemne but rather infidelitie which is the root of all euill For to him that beleeueth Christ hath by his passion obtained forgiuenesse of all sinnes c. Read also the answere of Iohn Lambert another faithfull Martyr to the 31. Article obiected against him Good workes saith he make not a man iust but a man once iustified doth then good workes And so hath Augustine said of more ancient time that good works doe not goe before in him that is to be iustified but follow after his iustification He disputeth also that onely infidelitie is Peccatum damnans the sinne that doth vtterly cast men away Whereas faith is a generall medicine that healeth all sinne which the child of God may fall into These Christian paradoxes or strange sentences as they may seeme to be they are no other then our Sauiour Christ himselfe hath taught and namely by the similitude of a tree Mat. ch 12 33 34 35. Either make the tree good and the fruit good or else make the tree euill and the fruit thereof euill for the tree is known by his fruit O generation of vipers saith our Sa Christ to the proud Pharisies that iustified themselues made a great outward shewe of holines how can ye speake good things when ye are euill For of the aboundance of the heart the mouth speaketh A good man out of the good treasure of his heart bringeth forth good things and an euill man out of an euill treasure bringeth forth euill things Now it is faith onely which maketh a man like the good tree and infidelitie which maketh a man like the euill tree c. Wherfore well saith an other learned man Beza in his Annotations vpon the 2. Chap. of Iames. Who would euer haue thought that men could haue bene so vntoward as to say that good fruit doth make the tree good to the end they might bring in the iustification of mans own works and not rather to confesse that the tree must first bee good before it can bring forth good fruit For this verily as he truly saith is no lesse absurd foolish then if a man should be of this minde to think that the cause should come of the effect And thus insomuch as we must be iustified by faith in Christ before we can doe any good worke it followeth that neither any workes before nor any good works after can iustifie vs in the sight of God For we are herein altogether preuented by our Sauiour Christ who alone is our perfect righteousnes before God as hath bin sufficiently declared Wherein it may iustly be delightfull to euery true beleeuer to see mans workes defeated and abased that the works of our Sauiour Christ onely may be perfectly aduanced and established WHerefore that we may now at the last conclude this point of iustification by faith in Christ and also of saluation the blessed consequent therof let vs firmely assure our selues against al aduersaries of the grace of God that they contending for a meritorious righteousnes really infused and inherent in themselues and concurring with their faith the which also with them is no better then a morral vertue assenting generally to the truth of the Gospel without any particular assurance that the righteousnes and saluation of Christ is certainly theirs let vs I say assure our selues frō the former testimonies reasons out of the holy Scriptures that they are herein altogether most grosly deceiued in that they haue not learned or rather if wee speake of those that professe learning among them that they haue hardened their hearts against the euident instructions of the word of God which as wee haue seene both plainely and plentifully distinguisheth betwixt the righteousnes of works and that which is by faith yea in this doctrine of iustification doe oppose workes to faith as perfect contraries the one being of the iust God the other of sinfull man that according to nature this of grace infinitly aboue all naturall reason or power and reach that of mans proud challenge this of Gods most free gift onely proper to those whom God maketh newe creatures to himselfe by regeneration in Christ euen such to whom onely he giueth this speciall grace that in the deniall of themselues they humble themselues in themselues and reioyce onely in that righteousnes which God hath brought to light exhibited in our S C. Let vs therfore be specially wel aduised take heed that we neuer abolish true humilitie out of our hearts by mis-vnderstanding the reioicing of the Gospell as they do whosoeuer stand conceited in the merit worthines of their own workes For doubtles the magnifying of mans owne works ariseth from that proud and arrogant opinion which men haue first conceiued concerning the worthines of themselues and their owne persons how vnworthie soeuer in truth they be And whereas they would seeme to borrow the merit of their owne workes from the merit of Christ this being altogether without warrant from Christ it is to be accounted no better then a cunning shift euen a meere deuise and vizard to couer and shadow their pride withall For if they meant in good sooth to magnifie Christes merit and worthines they would according to the doctrine of Christ rest wholly and solely in the same as being most perfect and entier in it selfe Out of all question whatsoeuer is more then this it is of wicked and diuellish pride how goodly a glosse soeuer any shall put vpon it It is but poison in a glittering cup. Let it for euer suffice that our Sauiour Christ hath by his owne hand pulled off the counterfet vizard thereof as was alledged before Luk. 18. vers 9. c. where the proude Pharisie as we haue seene is reiected of God for trusting in his owne righteousnes though he pretended to be thankfull to God for those his imagined vertues whereof he boasted himselfe but the poore sorrowfull sinfull Publican is iustified before God Let popish Iusticiaries therefore following their elder brethren the Pharisies boast and glory in their own works as they lust we for our parts wil by the grace of God humble our selues with all the faithfull seruants of God in the sight of our sinnes vnworthines and reioyce only in the Lord and in the multitude of his free grace mercy only in and by our Lord Iesus Christ according to the tenure of his owne most holie word promise Isai 45.25 The whole seed of Israel shall be iustified and glorie in the Lord. According also to that 1. Cor. 1.30.31 and Ephe. 2.9 as was alledged heretofore VVhat Repentance is NOw let vs goe forward You haue already answered to two of the things last propounded to wit what is meant by the word to Iustifie and also what this other word to Saue doth signifie The third thing yet remaineth that is what Repentance is The which though it was touched in our entrance into the doctrine of
not yet humbled to shewe forth the fruits of their repentance 2. Cor 12 21. Herevnto allso doth the exhortation and rebuke tend which the Apostle Peter maketh to Simon the sorcerer that he should repent shew forth meete tokens of repentance touching his speciall sin of going about to buy the gifts of the holie Ghost with money but with a better minde then hee had seemed generallie to haue repented of all his sinnes before Act. 8.13.23 And hereof we haue a liuely representation giuen vs by our Sauiour Christ Luke 18.13 in the parable of the penitent Publican who standing in the Temple farre off would not so much as lifte vp his eyes to heauen but smote his breast saying O God be mercifull vnto me a sinner And in the old Testa we haue like notable examples of priuate repentance Of Dauid in his chamber in the night and vpon his bedde Yea many nights night after night as Psalm 6. I cause my bed saith hee euery night to swimme water my couche with my teares Read also Psal 38.1.2.3.4 c. Likewise we haue the notable example of king Hezekiah who wept sore prayed to the Lord confessing his sins yet withall comforted his distressed soule frō the testimonie of a good conscience because he knew that he had walked in truth with a perfect heart in some good measure before the Lord Isa 38.2.3.4 And the Lord cast all his sins behind his back ver 17. Moreouer concerning Iosiah this we read that his heart melted at the hearing of the law red and hee humbled himselfe wept and rent his clothes Wherefore God was mercifull to him 2. Kings chap 22.10 c. The publike profession and fruit of which his humiliation and repentance is recorded in the next Chapter of the same booke By the which examples of these so good and holy seruants of the Lord who excelled in all grace and vertue Wee are iustly to learne that not onely men altogether wicked and at their first conuersion onely are earnestly to repent them of their sinnes but also that it is the dutie euen of godly men alreadie conuerted and turned to god to renewe their repentance vpon speciall occasions of their often falls which sometime fall out vppon humane infirmitie yea sometimes of grosse negligence c. In which respect worthily doth Caluin that blessed light in the interpretation of the word and Gospell of Christ distinguish concerning the repētance both of the one sort also of the other Harm Euang in cap. 15. vers 10. Lucae And Likewise in his Institutions Lib. 3. Cap. 3. Sect. 18. The name of repentance saith hee is sometimes restrained to the conuersion of those that being altogether estranged from God are raised as it were from death to life that is from dead workes and their death in sinne to serue the liuing God in the duties of true righteousnesse and holinesse before him and vnto such euen of his owne people as haue after a sort fallen away from the Lord and shaken off his yoake by giuing themselues to Idolatry for a time Whereas otherwise the meditation and practise of repentance must as hee truly saith be continuall through the whole course of our life Neither doth that speciall repentance of some take away that which must bee ordinarie for all seeing the daily sinnes of all doe giue vnto euery one iust occasion to profit daily therein Neuertheles as hee further addeth in that place of Luke it is one thing after that a man hath once entred a right course to labour still to hold out in the same though erre while hee trip or fall and goe astray and an other thing for a man that is altogether out of the way to recouer himselfe and to beginne a straight course as it were from the barriers or lists and beginning of the race For such a repentance is not necessarie for them that haue already begunne to frame their liues according to the rule of Gods lawe in leading a holy and godly life howsoeuer it bee necessarie for them to sigh vnder the infirmities of their fleshly nature and to vse all good diligence for the correcting of them And this difference as hee well obserueth in his Institutions the place also aboue alledged is diligently to be marked of vs lest securitie creepe vpon vs as if repentance did onely belong to a fewe who are outragious in sinne and that the care of mortifying the flesh did no longer appertaine vnto vs in regard of those pleasing lusts and other sins which doe euer and anone spring out of vs. So then we may conclude that after we haue repented of our grosser sinnes which in the beginning of our calling haue beene discouered vnto vs wee must according to the further light of knowledge making our more secret sins and corruption manifest vnto vs increase our repentance that sinne may more and more decrease in vs. Neither must we repent vs onely for minding and doeing such thinges as bee simply vnlawfull but also for our abuse of lawful things yea for that we cannot vse them so wisely purely temperatly soberly as we ought I meane apparell meate and drinke sleepe the mariage-bedde c. Yea it is our dutie to repent vs continually concerning our abusing of the best gifts and graces which God hath giuen vs and concerning the best things which we doe for that we cannot in the doing of them so holily and religiously vse the name of God either in his word Praier Sacraments or Sabbaths as wee ought to vse them to his honour and glory and for that wee cannot so dearely loue nor so aboundantly imploy our selues to profit our brethren as wee ought in and for the Lords sake both to loue and also in loue to labour to profit them Repentance therefore is not a sigh and away nor the worke of a day or two onely but it is to bee extended to the whole number of all the daies of our liues that sinne daily decaying godlinesse may continually prosper c. These things thus hetherto obserued wee cannot but perceiue that where is repentance as touching the substance of it as one may say standeth in the mortifying of sinne and in rising vp to newnes of life the which also is otherwise called the breaking vp of our fallow grounds that we sowe not among the thornes but that we be circumcised to the Lord c. Ier. 4.4 And the renting of our hearts and not of our garments c. Ioel. 2.13 and the putting off of the old man which is corrupt through deceiueable lustes and the putting on of the new c. Eph. 4.22 23.24 We may hereby perceiue I say that repentance hath diuers appurtenances or helping graces to the through happy effecting of it I would haue you therefore after this long breathing giuen you to shew both more immediatly and also more remouedly what graces are necessarie both for the mortifying of sinne and also for quickning to newnes of
them shall haue mercie And let vs well obserue that forsaking of sin doth alwaies go with true confession that we may find mercie with God For otherwise confession shall but make way to further condemnation seing it is in truth no better then a reioicing or iustifiyng of men themselues in their sinnes when they acknowledge themselues sinners and yet doe neuerthelesse continue and abide still in them Reade also the curse of hiding and cleauing to sinne Isai chapt 30.1 But as touching true confession and forsaking of sinne let vs here obserue further that as it is beneficiall to our selues so it is singularlie to the glorie of God according to that we read Ioshua 7.10 Wher Ioshua exhorting Achan to confesse his sinne hee biddeth him Giue glorie to God And the prophet Ierem chapt 13.16 Exhorting all Estates to Repentance hee vseth the same wordes Giue glorie to the Lord your God before he bring darknes c. And so it hath been vsuallie acknowledged in the Church yea euen of the wicked themselues though ill practised and applied of them as we read Ioh chapt 9.24 Giue glory vnto God say the Pharisies to the blind man whom our Sauiour had made to see wee knowe that this man is a sinner As if they should haue said confesse thy selfe to be a counterfet or else to be healed by some other way then by Christ Hitherto of confession to God There is also as was said a confession or acknowledgement of sinne from man to man But this confession or acknowledgement is not properlie for the remouing of the guiltinesse of the sinne which God onely forgiueth but either for reliefe of conscience by mutuall counsell and comfort against despaire when the soule is oppressed and confounded with feare and sorrow c. according to that saying of the Apostle Iames Acknowledge your faults one to another and pray one for another that yee may be healed for the prayer of a righteous man auaileth much if it be feruent Or labour some We may read it thus The earnest prayer of a righteous man auaileth much chap â— 16 Or els this confession of man to man is for some charitable satisfaction and reconciliation of the one to the other concerning such offenses and vnkindnesses as doe manie times grow vpon sondrie occasions betwixt them And this is with greater or lesse sorrow and humbling of the partie offending according to the commandement of our Sauiour Christ Matth 5.23.24 If thou bring thy gift to the Altar and there remembrest that thy brother hath ought against thee leaue there thine offering before the Altar and goe thy way first be reconciled to thy brother and then come and offer thy gift c. And in such cases euerie Christian ought to remit and lay away the offence conceiued with great facilitie as they that are easie to be intreated according to the further instruction of our Sauiour Christ chapt 18. verse 21. c. And Luk 17.3.4 Take heede to your selues if thy brother trespasse against thee rebuke him And though hee sinne against thee seuen times in a day and seuen times a daye turne to thee saying It repenteth mee thou shalt forgiue him But what if hee will not forgiue him so dooing The partie seeking reconciliation may haue neuertheles peace in his conscience before God who accepteth of the submission though the froward and vncharitable partie will not regarde it Let this suffice for the opening of the first branche of the answere Secondlie concerning indignation and hatred against sinne yea against our selues for sinne read Psal 97.10 Yee that loue the Lord hate euill Amos ch 5.15 Hate euill and loue God And Rom 12.9 Abhorre yee that which is euill and cleane to that which is good And in the Epistle of Iude. vers 13. Hate ye euen the garment spotted by the flesh This was the commendation of the Churche of Ephesus that it could not forbeare them that were euill And that they hated the workes of the Nicolaitans which the Lord himselfe hated Reuel 2.2.6 And contrariwise a wicked man is described by this propertie that hee doth not abhorre euill Psa 36.4 Wee abhorre and shunne many noysome diseases with much loathsomnes as the pockes the foule leprosie the plague c. But wee ought to loathe and shunne sinne the cause of all loathsome and noisome diseases much more Nowe for examples sake concerning such as haue had indignation against themselues for sinne consider of Iob chapt 42.6 I abhorre my selfe and repent in dust and ashes Namely because hee had sometime vnaduisedlie muttered against the correction of God vpon him And of Dauid Ps 73.21.22 Certainly my heart was vexed and I was pricked in my reines So foolish was I and ignorant I was a beast before thee And of Agar Prou 30.2 Surelie I am more foolish or as the word signifieth brutish then any man ought to bee I haue not the vnderstanding of man in mee The holie Prophet complaineth of his naturall ignorance and of the euill fruits therof Consider also the example of the Apostle Paul Rom 7 O wretched man that I am And of Ezra 9. verse 10. and of Daniel ch 9.7 8. And note also that as wee must principally hate sinne in our selues and as it were throw the first stone against our selues for it so must wee with like hatred detest it in others without respect of persons after the holie example of Iaakob concerning the sinne euen of his owne sonnes The which hee did not onely at the first but to his dying day Of Reuben his eldest sonne he saith Thou hast lost thy dignitie c. And of Simeon and Leui hee saith they were brethren indeede as though he should say according to the common Prouerb Neither barrell better herring Into their secret let not my soule come my glorie be not thou ioyned with their assembly c. Cursed be their wrath for it was fierce and their rage for it was cruell c. Gen 49.4.5.6.7 In which anger of Iaakob is represented the verie indignation of God himselfe against sinne Read also Ps 26.5 31.6 101.3 and 139 21.22 and 119. vers 128. 163. And for the signes of detestation read Ier 31.19 I heard Ephraim lamenting thus Thou hast â—orrected me and I was chasticed as an vntamed calfe c. Surely after that I conuerted I repented and after that I was instructed I smote vpon my thigh I was ashamed yea euen confounded c. And Luk 18.13 The penitent sinner is by our Sauiour Christ described to haue smote his breast saying God be mercifull to mee a sinner It is as much as if one should say O that my legge should euer haue carried mee to such an enterprise O that my hand should euer haue bene employed about such an euill seruice O that my wicked heart especiallie should euer haue yeelded consent therevnto c. Read also Nehemiah chap 5.13 Hee shooke the lappe of his garment with a holy imprecation against them that
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
hearts and reynes And Ierem 11.20 and chap 17.10 I the Lord searche the heart and trie the reynes Acts. 15.8 God which knoweth the hearts and 1. Thess 2.4 Iudge of the whole world Gen 18.25 Shall not the iudge of all the world doe right saith Abraham to the Lord. Read also Iob. chap 34.10 c. 19. He iudgeth without respect of persons Deut 10.17.18 Acts 10.34 Rom 2.11 And in many other places The iudge who maketh lowe who also maketh high Psalm 75.7 Lorde of Hostes Psalm 46.7 The Lorde of Hostes is with vs. And Psalm 82. thrise in that Psal And Ps 84. fower times and Psa 89.8 O Lord God of Hostes who is like vnto thee which art a mightie Lorde and the truth is about thee 32.18 Amos 4.13 The Lord of Hostes is his name And note also that the works of God not onely of Creation of the ordinaâ—ie course of Gouernment but also his extraordinarie and wondrous works partly such as he worketh by his own immediate hand partly such as he worketh by the ministerie of his seruants both for his people and against the wicked they are so manie declarations of his diuine wisedome mercie iustice c. According to that Psal 9.16 The Lord is knowne by executing iudgement Selah A point worthie singular obseruation And in respect of his mercie according to that Psal 68.20 This is our God euen the God that saueth vs. c. Question NOwe which are the titles of God in a more particular respect of the degrees of his people in humane societie Answere He is in this respect called the most high excellent he that inhabiteth Eternitie whose name is the Holie one Isai 57.15 Ps 83.18 The mosthigh ouer the whole Earth Ps 97.9 And 1. Tim 1.17 The King euerlasting immortall God onely wise And ch 6.15.16 He that is blessed prince onely the King of Kings Lord of Lords who only hath immortalitie dwelleth in the light that none caÌ„ attain vnto whoÌ„ neuer man saw neither caÌ„ see vnto whoÌ„ be honor power euerlasting AmeÌ„ Explication proofe This title of GOD Gneljon the most high is often in the Psalms namelie in these 7.9 18.21.46.47.50.56.57.73.77.78.82.83.87 91.92.107 Read also 1. Chron 29.11.12.13 and Psal 24.7.8.9.10 The king of glorie that is the most glorious King And 82.1 God standeth in the assemblie of Gods For Iudges magistrates assembled are the honourable assemblies which God himselfe hath called to the seate of iustice and hee iudgeth among Goddes that is among the same Iudges magistrates gathered togither in his name either ratifying euery right sentence which they giue or reprouing the contrarie as it followeth in the same Psalme For all Iudgement is properlie the Lords it is his soueraigne prerogatiue belonging as it were to his Crowne and Dignitie Deu 1.17 2. chro 19.6.9.10.11 Read also Eccles ch 5.7 If in a Countrie thou seest the oppression of the poore and the defrauding of iudgment iustice be not astonied at the matter For he that is higher then the high regaraeth yea he that is most high aboue them Where the word Gebhohim vsed in the plurall nuÌ„ber noteth the most high excellencie of God And that also as some interpret it in respect of the most high misterie of the holy Trinitie In Ezra NeheÌ„ God is diuers times called the God of heauen Thus we see what manner of one God is in comparison of those that bee in higher place aboue the rest Though they be high yea higher powers as Ro 13.1 yet God onely is the most high Wheras these are mortall Ps 146.3.4 Isa 51.12 The Lord God is immortall Though they dwell in Princely Palaces yet their dwelling places are nothing coÌ„parable to the habitation of his heauenly glorie They are many so their gouernment is a parted gouernmeÌ„t but God is one hath the whole soueraigntie entierly vnited in himselfe Ps 47.6.7.8.9 God is called also oftentimes in the holy Scriptures Adonai the chief Lord authoriser supporter of all Lordship and Gouernment And therfore the title is in a speciall forme of writing attributed to God as some obserue Adonai not Adon or Adoni as it is applied to meÌ„ And in this respect of his soueraignty he is called Adonei Adonim Ps 136.3 the Lord of Lords that is the Lord of all that haue gouernment whether domestical eccl or ciuill And Mal 1.6 The plural nuÌ„ber for the singular in the same sense twise in the same verse Hence or according to this the word Heden is vsed for basis or sustentaculum the foundation of a thing Question NOwe further which are the Titles of God which shewe what manner of one God is in respect of those of inferiour estate and low degree who are humbled in themselues c Answer Hee is the Father of Mercies the God of all consolation and comfort 2. Corinth 1.1.3.4 and chapt 7 6. The God that comforteth the abiecte Hee is the Father of the Fatherles and iudge of the Widowes Psalm 68.5 and Psalm 113.5 who is like vnto the Lord our God that hath his dwelling on high who abaseth himselfe to behold things in the heauens and in the earth Hee raiseth the needie out of the dust and lifteth vp the poore out of the dung c. And Psalm 146.7 He executeth iustice for the oppressed he giueth bread to the hungry He looseth the prisoners c. It followeth that you shew which those kind of titles are which declare what manner of one our God is against the wicked whether Princes or any other Which may they be Question Answere He ouerthroweth the way of the wicked as it followeth in the same 146 Psalm He is terrible to the Kings of the earth Psal 76 12. Yea generally it is a fearefull thing for any conteÌ„ptuous sinner to fall into the hands of the liuing God For vengeance belongeth to the Lord and he will recompence Heb 10 30 30 31. and Rom 12 19 according as Psal 94 He is expresly called God the auenger To this purpose we may call to mind againe That God iudgeth without respect of persons ExplicatioÌ„ proofe For seeing he will not haue his magistrates to respect the poore in any euill cause Exod 23 3 and Leuit 19 15 Much lesse will God himselfe deale partially Question NOw in the last place what are those titles of God which doe concerne his Church and that speciall fauour which he beareth to it and to euerie true member thereof Answere The Lord God of the Hebrewes and the God of Abraham Isaak and Iaacob or Israel in many places of the holy Prophets The holy one Iob. cha 6.10 The holy one of Israel Isai cha 6.3 and 41.14 and cha 43.15 and Luke cha 1.49 Holy is his name The hope of Israel Ierem. 14.8 and Psal 46.1 and 62.8 yea the hope of all the ends of the earth Psal 65.5 The God both of Iew and Gentile Rom 3.29
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
that hee is our Creator and Gouernour followeth next in order but seeing wee shall haue a speciall occasion offered vs hereafter to inquire of them wee will of purpose omit them here NEuertheles we wil proceed to those comforts which arise from other considerationâ— and namely from this in the next place that the Lord our God is of a most spirituall nature and beeing of infinite Maiestie filling both heauen and earth c. Question What therefore is the comfort of this Answere The comfort hereof is this that God euery where present with vs by his spirit is a mercifull beholder pittier and moderator of all our troubles and griefes our vpholder in euery griefe and distresse and finally our deliuerer out of all our troubles though with our bodily eyes we see him not ExplicatioÌ„ and proofe For the proofe of this read Exod. 3 7 c. I haue surely seene the trouble of my people which are in â—gypt saith the Lord and I haue heard their cry because of their taske-maisters for I knowe their sorrowes That which the Lord did then hee doth continually as the necessities of his people doe require as we may further perceiue by other proofes of the same kinde As Zech 4 10. The eyes of the Lord goe through the whole world Neither is he an ydle beholder in seeing how things goe as we may further perceiue by that we reade in the 9 chap. and 8. verse of the same prophesie I will campe about mine house against the army against him that passeth by and against him that returneth and no oppressor shall come vppon them any more for nowe haue I seene with my eyes Likewise Prou. 15 3. The eyes of the Lord in euery place behold the euill and the good And Psal 33 verses 13 14. The Lord looketh down from heauen and beholdeth al the children of men From the habitation of his dwelling hee beholdeth all them that dwell in the earth He facioneth their hearts euery one and vnderstandeth all their workes c. Likewise Psal 34. verses 15 16. The eyes of the Lord are vppon the righteous and his eares are open to their crye But the face of the LORD is against them that doe euill to cutte off their remembrance from the earth And Heb. 11.27 We haue the example of Moses who comforted himselfe against the fiâ— ceâ—es of the king of Egypt by looking vp to him that is inuisible as the Apostle teacheth that is by looking vp to God whoÌ„ he describeth to be hee that is inuisible according to that 1. Tim. 1 17. where he is called the King inuisible NOw let vs goe forward What is furthermore the comfort of this that he Lord our God is most perfect entier and absolute in himselfe so that albeâ—t he is euery where present silling heauen and earth and vpholding all things yet he is neuertheles altogether an other and most perfectly in his diuine nature and essence seperated from them neither is contained in any place nor vpheld by any creature c. Question What I say is the comfort hereof Answere This may exceedingly comfort vs that although aâ—l creatures in heauen and earth should seeme to forsake vs yea to be vtterly bent against vs yet so long as wâ— put our trust in God we may be sure that both he can and also that he will cherish maintaine vt yea in this fraile life so long as hee seeth so meete against all creatures that should conâ—pire to discomfort and destroy vs. Explication and proofe It is true that you say For God worketh most freely in all things hee is nothing intangled and snared any way hee is not limited nor tyed to any second meanes and causes And for the proofe of this comfort reade Heb. 13. c. â— God hath said I will not faile thee neither forsake thee So that wee may boldly say The Lord is my helper neither will I feare what man can doe vnto me Read also Psal 34 19. The Lord is neare to them that are of a contrite heart c. Whereupon well obserueth Maister Caluin that herein is contained a doctrine full of most sweete consolation and comfort that God doth not then leaue vs when a huge heape of euils doe so ouerwhelme vs that we are as one would say stuffled thereby or so daunted that we cannot tell almost what wee may doe His wordes vpon those wordes of the Psalme are these Plena suauissimae consolationis doctrine Deum ne tunc quidem a nobis discedere quum malorum congeries not quasi exanimatos obruit Here also call againe to minde Psal 23 4. Though I should walke through the valley of the shadowe of death I will feare no euill for thou art with me thy rod and thy staffe they comfort me A particular experience whereof we finde recorded 1. Sam. 3â— â— Where we reade that Dauid comforted himselfe in his God when his owne company mutinously intended forth-with to haue stoned him Remember also to this purpose the 46. Psalme And Psalme 113. the third verse Our God is in heauen he doth whatsoeuer he will Moreouer Deut 8 3. and Mat. 4 4. Man liueth not by bread onely but by euery word that proceedeth out of the mouth of the Lord. And 1. Sam 14.6 and likewise 2. Chron. 14 11. The Lord helpeth with fewe as well as with mâ—ny And Zâ—char 4.6 Neither by an army nor strength but by my spirit saith the Lord of Hosts And Isay 59 16 c. and Chap. â—â— 1 Aâ— God in the beginning made all things of nothing without any helpeâ— so as it pleaseth him he can helpe as it were without helpe c. But let vs proceede to some other particulars Question WHat is the comfort of this that as the Lord our God is of an infinite and as one would say of a transcendent nature and in his diuine Maiestie of incomprehensible greatnes as Psal 14â— 3 His greatnes is incomprehensible so he is also in dignitie and worthines infinitely excelling al creatures whatsoeuer Answere The comfort hereof is that when our God shall giue iudgement on our side all creatures must be silent before him and rest in his iudgement In the meane while it may iustly be a speciall comfort to the seruants of God that as they serue him which is the chiefe Lord and maister aboue all so their seruice is the most honourable and happie seruice that may be Here indeed the common prouerbe may haue chiefe place There is no fishing to the fishing of the sea ExplicatioÌ„ proofe nor seruice to the seruice of the King c. The reward of no earthly Prince is or can be coÌ„parable to the reward of the king of heaueÌ„ For this happines of the seruants of God Read how they are priuiledged aboue all other yea euen in the times of greatest danger Isay chap. 6â— 8 â— 13 14. Thus saith the Lord As wine is found in the cluster one saith destroy it not for a
O my God take mee not away in the middest of my dayes thy yeares endure froÌ„ generation to generation Thou hast aforetime laid the fouÌ„dation of the earth the heauens are the work of thy hands They shall perish but thou shalt endure They shall euen all waxe olde as doth a garment as a vesture shalt thou change them they shal be changed But thou art the same and thy yeares shall not faile And Ps 35.10 Lord who is like vnto thee who deliuerest the poore froÌ„ him that is too stroÌ„g for him c These are the second sorte of duties SHewe now in the third place which those duties are which faith yeeldeth frâ—m the coÌ„fort of this that the Lord our God is of a most spirituall nature iÌ„finite euery wher present vnmeasurable inuisible and incomprehensible Which be they Question Aâ—â—â—â—â—â— From the considerations saith doth withdrawe the thoughts of our mindes from thinking God to be like any bodily creature in outward forme or shape much more the hands fâ—â—m making and setting vp any bodily representation of him most of all the heart from yeelding any diuine worship to any creature the which it doth acknowledge to belong only to the Lord our God Exâ—lâ—cation and prâ—â—â—e This indeede is one speciall dutie of faith touching the spirituall nature of God in that he is infinite and euery where presâ—nt c. accoâ—ding to that we reâ—d Isay 4â— 18. Ier. 16 6. Deut. 4 15 16 17 18 19. And Act. 17 v. 24 c. 29 What other duties doe belong to the same comfort of faith Question Answere It requireth of euery true beleeuer that he be wise vnto sobrietie without all curious search into the diuine nature of God the which may so onely be known as it is alwaies to be acknowledged infinitely exceeding all that our weake knowledge and vnderstanding can reach vnto It teacheth vs to worship God in spirit and truth It warneth vs to beware of all hypocrâ—â—â—ie and to take heede that we do in no wise peruert or corrupt the most holy and pure doctrine of his truth These and such like are the duties belonging to the former comfort of faith Explicatiâ—n anâ— prooâ—e They are so in very deed as may appeare first froÌ„ that generall admonition which we read Rom. 12 3. Let no man vnderstand aboue that which is meete to vndeâ—stand but let hâ—m vnderstaÌ„d accoâ—ding to sobrietie as God hath dealt to euery man the measure of faith For if we may not in things reuealed boast of a greater measure of knowledge theÌ„ God hath giueÌ„ much lesse may we pry curiously into his vnsearchable secrets Read also Deut. 29. v. 29. Pro. 25 1 2 1â— 2â— And Iudg ch 13 18 22. There is also a wise admonition though Apocriphâ—ll to the same purpose Eccles ch 3 22. Seeke not out the things that be too hard for thee neither search the things rashly that be to mightie for thee Secondly call agâ—ine to mind herein this place that excelleÌ„t example of our Sauiour Christ Iohn 4 24. God is a spirit they that worship him must worship him in spirit and truth For such as God is such also must his worship be Thirdly read Ps 44 â—â— â—1 If we haue forgotten the name of our God and holden vp our hands to a strange God shall not God search this out For he knoweth the secrets of the heart And Ps 1 29. O Lord thou hast tried and knowne Thou knowest my sittinâ— my rising c. The whole Psal is of exceeding good vse to this purpose Finally read Ier. 23 v. 23 24 25. Am I a God at hand saith the Lord and not a God farre oft Can any hide himselfe in secret places that I shall not see him saith the Lord Doe not I file heauen and hearth saith the Lord I haue heard what the Prophets said that prophesie lyes in my name saying I haue dreamed I haue dreamed c. And Ps 119 verse 168. I haue kept thy precepts and thy testimonies for all my waies are before thee Hetherto of the third sort of duties Question Let vâ—â—â—me to the fourth what duties belong to this comfort of faith that although all creatures should forsake vs yet the Lord our God will not leaue or 〈◊〉 vs Answere Thâ—â— ought to cause vs to preferre the Lord our God in our hearts and to loue and imbrace him infinity aboue all creatures so that euery one of vs should resolutely say in â—â—m else as we read Ps â—â— â—â— whoÌ„ haue â—â—n heauen but thee and I haue desired none to the earth with thee And so forth as it followeth to the end of the Psalme â—â—ought to cause vs to doe so indeede â—â—â—â—ion ANd what are the duties belonging likewise to this comfort of faith that the Lord our God is the most worthy and excellent yea euen infinitely worst high and excellent aboue all Anâ—â—â—â— We ought for this to reuereÌ„ce him with most high reuereÌ„ce aboue al as much as we may pâ—â—â—bly attaine vnto according to that in the 89. Ps v. 6. 7. Who is equal to the lord in heauen and who is like the Lord among the sonnes of the mighty God is greatly to be feared in the assembly of the Saints and to be reuerenced aboue all that are about him This also is very right and meet and our bounden duty Question NOw what are the duties of faith in respect of this comfort that the Lord our God is infinite in his diuine wisedome and that accordingly hee doth rule and gouerne all things Answere The duties heereof are these First that we denie our owne naturall and fleshly or worldly wisedome condemning it as meere folly and enmitie against God Secondly that we make it our wisedome to be wise in the Lord and according to the instructions limits and bounds of his holy word Thirdly that we iudge reuerendly of all those counsels and waies and works of God whereof we cannot sound the reason Fourthly that while wee walke in his holy wayes yea or hauing erred from them doe vnfainedly returne and repent and seeke the Lord we doe hope for a blessed issue out of the most intricate and confused temptations feares and dangers and euen out of death it selfe And therefore also as a further fruit hereof that touching all such deliuerances and blessings we submit euen our most holy prayers desires indeuours herein to the most gratious wisedome of God as to him that knoweth best both what and when and how euery thing may proue best for vs and accordingly will most gratiously dispose of the same Finally that we acknowledge all wisedome whatsoeuer is in men or Angels or in anie creature else according to their kind to be the gift of our only wise God and that we glorifie him in this behalfe vsing our wit all other his good gifts onely to that end For the proofe of the first of these duties read Rom. 8.7 The wisedome
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
God is in all things beneficiall to vs pittying tendering vs in all our necessities though we are altogether vnworthie it is likewise our duty to our ability to doe good vnto all though specially to those that be of the houshold of faith as God himselfe coÌ„mandeth Finally it is our most bounden duty to yeeld vnto our God the whole glory and praise of all his mercies Yea euen of those which he maketh vs partakers of by any of his good and holy instruments ExplicatioÌ„ proofe It is most meet that we should do so indeed For whosoeuer the instrument may be and howsoeuer we are to be in some measure thankfull to them Yet God is the onely author and therefore the whole praise must principally redound to him alone according to that which we read 1. Cor. 3.21.22.23 Read also Psal 13.5 I trust in thy mercy mine heart shall reioice in thy saluation I will sing vnto the Lord because he hath dealt louingly with me And Ps 22. ve 22. c. Praise the Lord ye that feare him c. For he hath not despised nor abhorred the affliction of the poore c. and 27.6 Ps 30. verses 11.12 Thou hast turned my mourning into ioy thou hast loosed my sackcloth and girded me with gladnes Therefore shal my tongue praise thee and not cease O Lord my God I will giue thankâ— to thee for euer And Psal 71.14.15.16 Read also Psa 103.1 c. and Psa 116.1 c. and Psa 136. The whole Psalmes is singular to this purpose And Isai 63.7 There are many other places like to these Touching the other branches of this answer read for the proofe of mutual forgiuenes Math. ch 5.23 c. and ch 18.21 22 c. to the end of the chap And Luk 17 3 4 and Col 3 12 13. Now therefore as the elect of God holy and beloued put on tender mercy kindnes humblenes of mind meekenes long suffering forbearing the one the other forgiuing one another c. And for mutuall beneficence read Gal. 6 verses 9.10 Let vs not be wearie of well doing c. And while we haue time let vs doe good vnto all c. Thus much for the present touching the duties of faith from the comfort of Gods mercies IT followeth that you shew what duties belong to the comfort of faith in respect of the incorrupt and most perfect righteousnes of the Lord our God Question which are they Answere The righteousnes of God noteth his faithfulnes in the certaine and sure performance of all his gratious promises and therefore we are in this respect most thankfully and dutifully to praise him It noteth also the seueritie of his Iustice in the punishment of the wicked for the which we are not onely to praise him but also to feare before him Finally the righteousnes of God doth note the whole vprightnes of his wiâ— and nature as the perfect rule and ground of all righteousnes and therefore we are iustly to account euery word of God and all his waies and works aboue all exception most perfectly iust ExplicatioÌ„ proofe It is very iust indeede that we should so doe The iust Lord saith the holie Prophet is in the middest of his Citie he will do no iniquitie euery morning doth he bring his iudgment to light he faileth not but the wicked will not learne to be ashamed Zeph. 2.5 Neuerthelesse as the Lord in the same place sheweth further by his holy Prophet it is the duty of his people to feare him because of his iudgements and to receiue instruction c. Read also Isa chap. 26.9 And Psa 52 6. The righteous shall see it and feare And Heb. 11.28 29. Let vs haue grace wherby we may so serue God that wee may please him with reuerence and feare For euen our God is a consuming fire I know O Lord saith the holy Psalmist that thy iudgements are right and that thou hast afflâ—â—ted me iustly Or in truth in fide that is no otherwise then thou hast forewarned in thy word That wee are to praise God for his righteous iudgements against the wicked read Psal 9.11.12 and 35.8.9 c. and 44.5.6.7.8 and 47.11 c. and 52.9 and 38.10.11 and 64.9.10 and Psal 119.62 At midnight will I rise to giue thanks vnto thee because of thy righteous iudgements That is for those righteous lawes of God the breach wherof he iustly punisheth vpon the wicked which band themselues together to rob and spoile his faithfull seruants Touching the faithfulnes of God the which as was answered is somtimes meant by the righteousnes of God It is written Ier. Lament chap. 3 23. His compassions are renued euery morning Great is his faithfulnes For the which as was answered in the beginning of the answer wee stand bound most thankfully and dutifully to praise our God And so we read Psal 89.5 Where often mention is made of the faithfull couenant and oath of God O Lord saith the Prophet Ethan euen the heauens shall praise thy wonderous worke yea thy truth in the congregation of Saints c. But there are other duties belonging to the comfort of faith in the constant faithfulnes vnchangeable truth of God Of whoÌ„ it is written 2 Tim 2.13 Though we beleeue not yet abideth he faithfull he cannot denie himselfe And Tiâ— 1.2 God that cannot â—ie hath promised eternall life before the world began And Ro 3. ve 3.4 What though some did not beleeue Shall their vnbeliefe make the faith of God without effect God forbid Let God be true and euery man a lyar c. Question VVHat therefore may the other duties of this comfort of faith be Anâ—â—er It requireth earnestly of vs first that we depart from iniquitie Secondly that we ioine to our faith euery other vertue of true godlines and the holy fruites anâ— practiâ—e of them to the warranting vnto our owne consciences the truth of our assurance touching our election and saluation Thirdly that we remaine firme and constant in the faithfull profession of our hope without wauering as also in the practise of true loue toward our Christian bretheren without ceasing Fourthly that we doe not onely continue but also grow and increase in all holinesse continually Finally the comfort of God his most stedfast fidelity and truth requireth of euery faithfull beleeuer that he admit nothing either interpretation of holy Scripture or prophesie or miracle or any pretended reuelation or assertion either of man or Angel to the preiudice of any the least part of the diuine truth of Gods word which is most perfect and intire in it selfe ExplicatioÌ„ and proofe It is very true euery part of this your answere hath expresse warrant from the holy Scriptures of God For the proofe of the first read 2. Tim. 2 19. where the Apostle making meÌ„tion of some of corrupt mind that had erred froÌ„ the faith who also had destroied the faith of certaine he affirmeth neuertheles that the foundation of God
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
doe enter into couenant with God in all holy care and conscience of walking in all good dutie before him as Abraham and all the faithfull of his posteritie did For as our Sauiour Christ saith The duties the children of Abraham will doe the workes of Abraham c. And verily all the dutie that we yea that all the Church of God can yeeld is too shallowe a fruite of obedience and thankfulnes to God for the reuelation and comfort of this most deepe and high mysterie For insomuch as the Lord God our onely Lord of his infinite mercie wholly consenteth both in vnitie of nature and according to the eternall distinctioÌ„ of the persons to the endles perfitting of our redemption saluation what dutie of ours though we were able to yeelde him all the seruice both of vnderstanding and reason of will and affection yea both of spirit soule and body could be answerable to this his infinite goodnes and mercy But to speak something more particularly it is the duty of the whole church of God and of euery true beleeuer to hold maintaine and defend this most holy doctrine against all Anti-trinitarians Atheiests or Profane persons whosoeuer shall shewe themselues to be despisers gainesayers and blasphemers thereof In which respect the holy and diligent labours of Athanasius Nazianzene and many other in former times as also of Caluin Beza Vrsinus Zanchius c. they are in these our daies very excellent The aduersaries of this most high point of doctrine haue beene from time to time many and great in the church of God the lesse to be maruelled at because it is the doctrine of a most secret and high mystery infinitely exceeding all comprehension of corrupt naturall reason The lesse also is it to be maruelled at because the Diuel who in all things enuieth the glory of God and euery way maliceth the saluation of his people taketh all the occasions he can to hinder yea to corrupt and vtterly to peruert the true knowledge faith of this most glorious and healthfull mysterie The former and more ancient of these wicked aduersaries as learned Danaeus hath gathered and sorted them together in his booke of heresies they were first the Apellites Messaâ—ians Deïtes and Monarchites who denying the distinct Persons held that God is onely as it were a sole and solitarie Monarch of the world Secondly the Simonians Ptolemies Colarbasies Montanistes Noâ—tians Praxcans Sabellians Apolanaristes who affirmed that there is but one person in the Trinitie onely called by these three sundry names Father Sonne and holy Ghost Thirdly the Marcellians who taught that the Trinitie is but an extension or dâ—lating of â—ne and the same thing as it were waxe Fourâ—hly the Hieracites who said that the Persons in the Trinitie are but as it were two lights of one candle Fâ—f ly the Metangismonites who imagined the Persons to be like to diuerse vessels the one contained within the other and as a scroule of diuers skinnes Sixtly the Tritheïtes and Triformians who contended that the three Persons are three diuerse and sundry Gods Seauenthly the Marcites and Tetratheïtes who make a quaternitie of Persons The which hereticall blasphemie when Anastasius the Emperour attempted to establish by his Edict about the yeare of our Lord 485. he was by the hand of God stricken with lightening and died miserably Danaeus chap. 47. in his booke of Heresies The last of thâ— more ancient aduersaries which the same writer rehearseth were the Actians who made no more account of the three Persons then of three qualities All these were worthily resisted and refuted by the excellent Mâ—nisters of Gods word in former times Now in these latter daies rose vp one Seruetus and other who went about to reuiue the former heresie of the Simonians and such like heretikes of their rancke Wherefore by how much the Diuel raiseth vp more hostile warre against this sacred ground of our Christian faith to the dishonour of our God The Danger of not beleeuing this Article and to the endangering of our soules to euerlasting perdition as also to the opening of the mouthes of the profane and vngodly to blaspheme that most holy and sacred mysterie which they knowe not neither haue learned to reuerence and adore by so much ought all the seruants of God at this day and from time to time according to the example of those that haue beene befâ—re vs to be the more studious and carefull both to settle our owne vnderstanding and faith more firmely and also more wisely soundly and faithfully euery one according to his place and calling to teach and strengthen one another and all of vs with one consent to pray the more feruently to God that it would please his diuine maiestie still to vphold this his blessed truth of doctrine which teacheth the truth of his most blessed nature the maÌ„ner of his glorious Essence against all aduersaries thereof as euer heretofore he hath done Amen THat which now remaineth concerning this article is the danger of not beleeuing in the blessed Trinitie Question What is that Answere It is vnpossible that any which beleeue not in the Father the Sonne and the holy Ghost three Persons one onely true God should either know rightly the fountaine from whence or the meanes by whom or the manner how life and saluation is brought to light much lesse can they feele the comfort of it here and least of all shall they be partakers of the happines and glory of it in the kingdome of heauen ExplicatioÌ„ proofe It is vnpossible in very deed For all is contained within the reuelation and faith of this most blessed mysterie as wee may clearly perceiue by calling to minde that which wee reade in the places of holy Scripture before alledged Ro 5.1.2.3.4.5 Eph. 2.18 1. Pet. chap. 1. v. 2. 2. Cor. ch 13. v. 13. which is the last of the whole chapter Yea so is all contained and treasured vp in this mystery that whosoeuer doe not rightly beleeue it * Vnderstand it of those that be willingly ignorant or heretically minded against this holy Mysterie they shal most assuredly wofully perish for euer froÌ„ the most glorious presence of God haue their portion among the most hellish and diuellish aduersaries of his glorie According as it hath beene long since well acknowledged and determined and so is stil in the true churches of Christ that whosoeuer desire to be saued must necessarily and before all things hold the true Christian and Catholike faith And that whosoeuer doe not keepe it holy and vndefiled shal without doubt perish euerlastingly The which Catholike faith that is to say the common faith of all true beleeuâ—rs is this that we doe acknowledge and worship one God in Trinitie and the Trinitie in vnitie Neither confounding the Persons nor diuiding the substance c. Whosoeuer doe not beleeue thus it is most certaine that they doe not beleeue in the true God rightly Nay it is
But of the fatherly prouidence and gouernment of God our heauenly Father we shall likewise haue iust occasion to consider more fully afterward Wherein also the most perfect wisedome of this our Father wil be made more manifest vnto vs. And that yet further accōpanied with his most tender mercy according to that thanksgiuing of our Sauiour Christ Matth. 11.25 c. and according to that of the Apostle 2. Cor 1.3 Blessed be God euen the Father of our Lord Iesus Christ the Father of mercies and God of all consolation and comfort Moreouer we are to beleeue in him as being most righteous according to that 1. Pet. 1 17. For he is such a Father as iudgeth without respect of persons And therefore doth our Saui Christ pray to him as being a righteous Father Iohn 17 25. And likewise also as being a holy Father in the 11. verse of the same chapter Finally we are to beleeue in him as being most faithfull and true according to that which we read in the same Euangelist ch 8 14 16. Though I beare witnesse of my selfe saith our Sauiour Christ yet my record is true for I knowe whence I came c. And if I also iudge my iudgement is true for I am not alone but I and the Father that sent me And ver 26 27. He that sent me is true and the things which I haue heard of him those speake I vnto the world They vnderstood not saith the Euangelist that he spake to them of the Father c. And thus we may see that we are to beleeue in God our heauenly Father the first Person in the holy Trinitie as being an eternall almightie the most wise most holy most righteous and most mercifull Father the most faithfull and true c. For whatsoeuer is ascribed to the Father who is God it must be vnderstood as attributed vnto him absolutely and in all diuine perfection aboue all comparison to bee made with any creature Yet so doe we attribute these things to the Father that we doe not neither may wee exclude either the Sonne or the holy Ghost as hath beene obserued before and is more fully to be cleared and confirmed hereafter These things thus obserued let vs now goe forward to those points which are to be furthermore considered for the vnderstanding of this Article And first insomuch as was a little before touched God is termed and is in very deed a Father in diuerse respects I desire that you doe make a more full rehearsall of this point Question What are those diuerse respects according to the which God is called by the name of a Father Answere First God is called and is in truth most properly a Father onely in respect of his naturall and onely eternally begotten Sonne our Lord Iesus Christ Secondly in respect of his workes of Creation Thirdly in respect of his fatherly prouidence preseruation and gouernment ouer all his creatures euer since he created and made them Fourthly in respect of his holy Church and elect people whom he hath in special manner most graciously adopted in his beloued and onely begotten Sonne by nature to be his children of meere fauour and grace Explication and proofe That God is most properly a father in respect of his naturall and onely begotten Sonne it is euen of it selfe euident For Father and Sonne are naturally and properly relatiues euen here among men on earth but principally whē we speake of God the heauenly Father and his Sonne For though as touching the earthly nature of man one Father may haue many naturall Sons the which haue all of them their seueral participation in the nature of their Father yet in the diuine nature there cannot possibly be more then one Sonne seeing the whole nature of the Father is essentially eternally and euerlastingly communicated vnto him alone And likewise howsoeuer the naturall Father on earth hauing many children doth by naturall instinct diuide as it were his affection among them according as he had euen by nature a distinct and often renewed affection and desire to enioy them yet the heauenly Father hauing but one entier infinite and eternall desire of generation in his diuine nature he hath wholly and without all possibilitie of distribution or reiteration from before all beginning and for euermore placed his whole desire delight and affection in his owne onely Son And euen so much doth the Father himselfe testifie at the baptisme of the same his Sonne hee hauing then taken to his diuine nature the nature of man This is my beloued Sonne saith the Father in whom I am well pleased And thus doth the word Abha vsed in the holy language for Father signifie from the roote Abha which is in the proper signification of it so to desire or affect a thing that the desire and affection doth rest it selfe in the same being once attained vnto This is perfectly naturally to be found onely in the minde and will of God the Father according to that in the Prophesie of Hosh chap 11.1 I called my Sonne out of Egypt because I loued him Ahabehu For these wordes doe principally respect our Sauiour Christ the Sonne of God eternally and most perfectly beloued of him yea so as he is for euer setteled in this his loue as we read Mat chap 2.15 Thus then in the first place God is a Father in respect of his owne one onely begotten and naturall Sonne our Lord Iesus Christ Secondly that he is called a Father in respect of his workes of creation it may appeare by this that the Angels of heauen are called the children of God as Iob chap 1.6 The children of God came and stoode before the Lord Satan came also among them And againe Chap 2.1 And Chap. 38.7 All the children of God reioyced from the beginning of their Creation Read also Dan. 3.25 Where the Angell that preserued the three children of Israel from burning in the fierie fornace is said to be like to the Sonne of God as one of singular comlines and beautie c. Thus Adam also though in a degree a little inferiour to the heauenly Angels is called the Sonne of God as we read Luk. ch 3.38 And the posteritie of Adam also though degenerated are called the off-spring of God Act. 17.29 Not by generation to speake properly but by Creation And so is that word off-spring to be vnderstood According to that Isai ch 64.8 O Lord thou art our Father we are the clay c. And Mal 2.10 Haue we not all one Father hath not one God made vs And Heb 1◠9 God is called the Father that is in a special manner the creator of spirits For he hath made our soules as well as our bodies yea our soules by a most excellent creation as shal further appeare when we come once to the purposed handeling of that doctrine Now in the third place that God is a father in respect of his most fatherly prouidence and of the souereigntie of his
c. Ier 10.12 13. and Mat 6 26. Your heauenly Father feedeth the fowles of heauen saith our Sauiour Christ And ch 10.29 A Sparrow falleth not on the ground without your Father And as it followeth in the next verse of the same ch he giueth to vnderstand that the Father hath a speciall regard of his adopted children through his owne Son our Lord Iesus Christ For our Sauiour himselfe saith the haires of their head are numbred This speciall prouidence of God the Father toward his Church you also mentioned a little before Question Now what doe ye beleeue in this respect to the more full clearing of this Article of our faith in the first person of the holy Trinitie God the Father Answere I doe in this respect according to the last acception of the word Father furthermore vndoubtedly beleeue that God the Father of his most free grace and in most tender pittie and compassion according to his diuine counsell purpose and predestination euen before the foundation of the world was laid hath in his beloued Sonne chosen and adopted vs and all the elect people to be his children through the sanctification of the holy Ghost to the end that we truly knowing trusting in the same his grace should obtaine the glory of our Lord Ie Ch yea that eueÌ„ in this life also we should enioy a special fruite of the fatherly prouidence of our most good gracious God aboue al the childreÌ„ of this world Explication and proofe You may safely and with good assurance beleeue this also according to the testimony of the Apostle Paul as we read 2. Thes 2 13 14. and in many other places For one the same though it may be in some differing measure is the happie glorious estate of al true beleeuing ChristiaÌ„s in the kingdome of heauen Read also Ps 4 6 Ps 31.19 20 46 7 8 9. But of al these points which you haue answered for the clearing of this article insomuch as they are all of them matters of great importance let vs trusting in the grace of God The Promise set our minds to inquire more particularly into the grounds and doctrine of them by a more large discourse to the more plentiful inriching of this part of the Treasurie of our faith First concerning this that God is our Father Secondly concerning his almightie power Thirdly concerning his creation and the seuerall workes thereof And fourthly concerning his fatherly prouidence both generally ouer all the workes of creation and also more specially toward his Church in the election câ—lling gathering together and preseruation thereof Question FIâ—â—â— therefore what promise haue you in the holy Scriptures that God is mind 〈◊〉 to be a Father vnto vs For that God is a Father that is to say the first person in the most holy Trinity we haue seene the ground proofe of it already Now what ground haue you I say for the promise Answere In thâ— 2. Epistle to the Cor. chap. 6. The Apostle alledgeth the Prophesies of the old Testament concerning vs the Gentiles in this behalfe Question Which are those Prophesies Answer In the 16 verse of that chapter the Apostle hath these words God hath said I wil dwel among them and walke there and I will be their God and they shall be my people And verse 17. I will receiue you And verse 18. I will be a Father vnto you and you shall be my sonnes and daughters saith the Lord almightie ExplicatioÌ„ proofe These Prophesies the which as the same Apostle calleth them in the beginning of the next Chapter are so many promises they are diligently to be marked and to be surely laide holde vpon and apprehended of vs because if God were onely a father in respect of his natural and onely begotten Sonne and not also for the Sons sake a Father to vs by the couenant of grace and adoption we could not possibly beleeue in God to our comfort For by our Apostacie in Adam wee are wholly fallen from God not onely from the Father but also from the Sonne of God simply considered in the Deitie of his person and from the holy Ghost also the onely Spirit of them both Yea we are so fallen that we cannot possibly by any meanes be raised vp and restored againe but by the free grace of the Father through the mediation of the Son taking our nature and in the same by his redeeming iustifying sanctifying of vs vnto himselfe by the holy Ghost And for this cause it is that our Lord Iesus Christ of his tâ—nder loue is so earnest to assure vs in his holy Gospell that God is our Father For so hee speaketh oftentimes of him before his death teaching vs to pray to him as being our heauenly Father and after his resurrection also saying I goe vp to my Father and your Father c. Iohn chap. 20.17 Such therefore and so worthie and necessarie is the obseruation and faith of this most comfortable promise of God that he will be a Father vnto vs reconciled in and by his sonne our Lord Iesus Christ Question NOw let vs come to the comforts themselues such as belong to this article of our faith Which are they Answere First insomuch as God vouchsafeth to be a Father vnto vs his loue toward vs must needes be more pure and tender in that he is of a most holy and mercifull nature and infinitely more constant also in his loue in so much as hee is most faithfull then can be the loue of any the most louing and tender naturall Parents to their most deare and naturall children Secondly the comfort of this that God is our Father is very great in that according to the exceeding greatnes of his loue infinitely aboue the loue of all naturall parents so are his gifts and and benefites to his children infinitely aboue theirs both in number measure weight and value ExplicatioÌ„ proofe It is very true And therefore it is that the Lord saith thus by his Prophet Isaiah ch 49 1â—.16 Though a woman should forget her child not haue compassion of the sonne of her wombe yet would not I forget thee Behold saith the Lord I haue grauen thee vpon the palme of my hands thy walls are euer in my sight And chap. 63.16 Doubtlesse thou art our Father The Comforts Though Abraham would not know vs nor Israell acknowledge vs to wit to be kindely children to them insomuch as wee haue not walked in their straight steps nor done their good workes but haue committed much wickednes c. Yet O Lord saith the holy Prophet in the name of all the faithfull repenting them of their sinnes thou art our Father and our Redeemer Thy name is for euer God loueth all his creatures euen for that they aâ—e â—is creatures and specially mankinde From hence doth Iob make it a part of his pleâ—ding with God chap. 10.8 c. Thine hands haue made me and fashioned me whoâ—e
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
propagation of children And as touching her soule that also was properly created as was the soule of Adam and so are the soules of all men and women to this day Finally in respect of the most proper signification of creation euery newe and strange work or iudgement of God is diuers times expressed by the word Bara as Exod. 34 10. I will doe such miracles saith the Lord as haue not beene wrought in all the world Likewise Numbers 16.30 Likewise Isai 41.20 and ch â—8 6. and Ier 31.12 Thus much for the opening of the signification of the word to create whereby euery way may appeare the infinite excellencie of Gods making of things from all that making which is or may be attributed to man For although by the gift of God and in an artificiall imitation of his workes of nature man doth make many beautifull formes of things yet he cannot possibly make the least substance of any thing nor inspire any life or liuely and naturall motion in the least degree And euen his formes also are infinitely inferiour to the beautie of the things themselues which God formeth and beautifieth aboue all the most exquisite artificers skill NOw after the vnderstanding of the meaning of the word let vs goe forward to the matter it selfe When you say that the substance and frame and whole furniture of the heauens of the earth were created when they were nothing at all before You doe therein affirme that the world is not eternall and without beginning as God himselfe is but that in time it had a beginning Question Is not your meaning so Yea the holy Scriptures teach me to beleeue that the whole world both the heauens and the earth had their beginning with the beginning of time it selfe and that also within lesse then the space and terme of six thousand yeares It is very true as the certaine and vndoubted Chronologie of the holy Scriptures themselues ExplicatioÌ„ proofe doe euidently declare to all such as doe make diligent and religious search thereinto The which verily is the dutie of euery true beleeuer to doe more or lesse either by his owne industrie or by the helpe of others for the confirmation of his faith therein And that from thence also our faith may be confirmed concerning the appearing of our Sauiour Christ in the fulnes of time according to all the holy Prophesies thereof But this were too long a busines and peraduenture too troublesome for the present exercise Neuertheles it shal be meet and profitable for you at your leisure to read that diligently which hath beene purposedly collected out of the holy Scriptures for your instruction in this point or else to read the labours of some other The which their labours may easily come to your hands if you shewe your selues to haue anie godlie desire after the same The summe of al we wil here set downe as it is comprised in certaine verses already gathered to your hand for some furtherance of your vnderstanding and for a familiar helpe of memorie herein SAcred Genesis first of all The Scripture storie doth containe Of yeares two thousands hundreds three And sixtie eight since world began The second Booke which Moses wrote Cald Exodus of going out One hundred fortie adding sixe This is the summe whereto t is brought The third of Levie bearing name Shewes many things but eeks the skore With neuer a yeare but Numery Hath thirtie eighte and neare one more Then Deutronomie doth supply All which that yeare to want we see So all fiue bookes to thousands two Adde hundreds fiue and fiftie three Next Iosua space of 17. yeares Iudges two hundreths ninetie nine The first of Samuell fourescore The next hath fortie Dauids reigne The first of Kings from Salomon Hath yeares one hundred and seuenteene Next hundreths three fortie and fiue As by due triall may be seene This storie reacheth to the time When captiue state to Iuda fell Yea to the yeare of fortie fiue That they were thrall in strange Babell The bookes of daies or Chronicles No longer storie doe set downe Saue fortie fiue to Cyrus reigne They make increase to seuentie one Then Ezra Nehem ' Esters booke Shewe captiue Iewes sent home againe Where they abode .4 hundred yeares Yea ninetie more till Christ was slaine For thus is Daniel rightly skand I meane the speech of Angell there Who thither from thrall seuenties end Defineth seuen times seuentie yeare So then since man was first create And likewise since his wofull fall Till Christ his death t is thousands three Hundreths nine and sixtie sixe in all Whence take wee thirtie three and then There doe remaine but thousands three And hundreths nine thirtie and three Till Christ tooke flesh to make vs free Now since that time how many yeares Haue passed iust by yearely count He knoweth but little that cannot tell The summe whereto they doe amount But vse hereof what should be made Most wise may liue and still may learne Christ taking life and dying death To life doth call from sinne doth warne For as he came in base estate And staâ—ed no whit the time once come So will he hast a glorious Iudge Of life and death to giue last doome Repent therefore thy sinnes forsake Beleeue in him whom God hath sent Be sorie for all dayes and times Wherein thou hast thy life mispent Thus times and seasons if thou weigh The more exact the better stay But if thou doe this vse neglect The greater skill the worse defect Thy friend doth friendly wish thee well Let small default not much offend One yeare yea more may penne escape But Gods accounts can none amend The more full opening of these verses is to be examined from the Booke it selfe printed to that end Question But may we possibly conceiue in our minds that there should euer haue bin a nullitie or if we may so speake a nothingnes of all things Answere Because it cannot be concâ—iued by reason or compassed by our vaine or curious and confused thought therefore doe the holy Scriptures teach vs to vnderstand and beleeue it by faith as we haue learned before ExplicatioÌ„ and proofe It is Gods great mercy that he hath vouchsafed to reueale this to be so And it is our dutie in the humble obedience of faith withall thankfulnes to acknowledge the same and to restraine our thoughts from all wandrings any other way which cannot but be infinitly confused and very sinfull and perillous to our soules Onely therefore let it content vs to knowe that God himselfe was in himselfe the perfect fulnes of all in all things before there was any thing at all as well as now and euer since he hath giuen to all things their proper continuance and beeing And that we may the better helpe our selues to giue credit to the doctrine of the creation of the great world let vs consider our selues who are after a sort so many little worlds for the wonderfull manner of
The Angels were created most spiritual but finite in substance most mightie wise most holie and righteous in qualitie and in estate and condition most happie aboue all other creatures And the inuisible heauens aboue comparison were created more glorious then are these visible heauens which we daily behold with our bodily eyes Explicatiō and proofe So indeed we may perceiue by that which the holy Apostle Paul writeth 2. Cor 12 4. And by that we read Ps 11 4. For how should it be that the place where God appeareth in speciall maiestie and glorie should not be most glorious We may reason in this case as the Apostle doth in his comparison betwixt the lawe and the Gospell 2. Cor 3 11. If that which should be abolished were glorious then much more shall that which remaineth for euer be glorious Those heauens no doubt shall remaine for euer vnshaken yea vntouched when these shall be changed at the least from that vanitie which hitherto they are subiect vnto And as for the Angels of heauen which for number are innumerable euen thousand thousands as the holie Scriptures assure vs that they were created in substance most spiritual for qualitie most wise and mightie c. aboue all other creatures the same holy Scriptures do plentifully confirme That the Angels are in number aboue all that we can or ought to goe about to take the account of them we may reade Ps 68 17. Dan 7.10 Heb. 12.22 They are innumerable That they are spirituall substances euen such as haue euery one of them a proper beeing and life each of them distinct both in nature qualitie from other it is euident Hebr 1 7. where the Apostle calleth the Angels by the name of Spirits Now a Spirit is not a bodie as a man is as our Sauiour Christ teacheth vs Luk 24 39 howsoeuer they haue diuers times by speciall dispensatiō and as it were by commission from God taken to them some bodily shape substance for a time and afterward laide it downe againe as not belonging or agreeing to their nature But that they are euery one finite and distinct and not of a mixed or confused nature as a man might peraduenture imagine by taking a similitude from the likenes of the aire which is after a sort spirituall it is euident by those actions which are attributed to them sometime to one alone sometime to many together For they moue from place to place They defend and comfort the godly They discomfort destroy the wicked so soone as God commandeth them God hath vsed them for his instruments to giue his lawe to publish his Gospel to declare the secrets of his kingdom and gouernment They do most purely and zealously blesse and praise the Lord continually And hereby also doth it appeare that they are creatures of singular wisedome for else God would neuer vse them in such seruices wherevnto speciall wisedome is necessary Their holines also is thereby manifest as also their religious will nature In which respect they are called holy Angels Luke 9.26 Mat. 25.21 And as we saw from the Apostle Iude before the holy thousands of the Lord. Such were all of them in the beginning by creation But many corrupted themselues and so became as we may say reprobate Angels and are now wicked vncleane spirits and diuels Of the which by the grace of God more afterward Wherefore they onely that continued in their first estate wherin God created them are called the elect Angels to shew that their surenes standeth in the free mercy fauour of God the Father in his Sonne through the holy Ghost in such a manner and vpon such a ground as is vnknowne to vs saue onely that it was the good will pleasure of God it shuld be so But that they are elect the Apostle sheweth 1. Tim. 5.21 These are also for excellencies sake called the Angels of the Lord the Angels of God in many places As also the Angels of heauen and the Angels of light The other are diuels of hell and of darknes c. That the holy Angels yea that all the Angels generally were at their creatiō endued with great power the which also remaineth to the wicked Angels far aboue the power of man though inferior to the power of the good Angels Read Ps 103.20.2 Pet 2 11. We may see it also by the effect 2. Ki ch 19.35 Reu ch 12.7 8. The excellency of the holy Angels doth euery way appeare in that they are reckoned for the neerest vnto God in dignitie glory As 1. Tim 5.21 Mar 8.38 Heb 2.9 Ps 8.5 Read also Mat 25.31 And for that the chiefest excellency and happines of men is this that they shall be like to the Angels And here vpon earth God giuing to Stephen when he witnessed his holy truth before the aduersaries therof a singular grace comelines or beautie of face the same is expressed by a comparison taken from the likenes of an Angel Act. 6 1◠And likewise all excellēcy of speech as we know is expressed by a comparison borrowed from the tongue of an Angel 1. Cor 13.1 Thus then as you answered the Angels were created by God spiritual substances endued with singular power wisedom c. aboue all other creatures And all this is insinuated yea groundedly affirmed though not so plainly expressed opened by the holy wise Prophet of God Moses in the verie first words of the holy Bible in that he saith In the beginning God created the heauens NOw let vs come to the visible works of Gods creation and consider as briefly as we can of the seueral works of euery one of the six daies which it pleased the Lord to imploy about the same Question And first what was the first daies worke of the visible or at the least the more externall creation of God in such order as the Lord created it Answere The principall matter and ground-worke as one may say of all the rest was as we were taught before created at one instant in the beginning of the first day euen all the wide heauen and the huge and thick earth which we see Yet so as the heauen which we see and the whole aire had then no light at all and so continued the space of the whole first night twelue houres at the least together The earth also had no seemely forme or shape neither was it furnished with any creature which now we see it to be in great varietie stored and adorned withall Onely the waters as a deepe poole or deuouring gulfe couered it all ouer and from the face thereof a most blacke and as we may say euen a palpable darkenesse more grosse and thicke then that of Egipt did lift vp it selfe as high and spread it selfe as large as the heauens which are now the instruments of this bright and comfortable light which shineth forth vnto vs. Neuerthelesse so soone as the space of one night that is of
the first night which euer was came to an ende the Lord God by his gratious word and commandement created and brought forth light yea before there was yet either Sunne or Moone or any one Starre in the whole compasse of heauen o the ende it might most euidently appeare that God is the immediate author of this excellent creature And thenceforth did the Lord in his wisedome establish the order and succession of the day and night euen to this day so to continue to the end of the world Thus the whole space of the first day and of the first night doth by the determination of God himselfe of the more worthie and excellent part take the denomination of the first day ExplicatioÌ„ proofe It is verie true And thus you haue in one Answere laid open the meaning of Moses in the first foure verses of our first Chapter of Genesis according as it is both plaine in it selfe and also confirmed by other testimonies of the holie Scriptures of God in this behalfe As first touching the heauens which we do vulgarly call the Element and the large spreading thereof read Iob 9.8 He himselfe alone spreadeth out the heauens And chap 37.18 Hee hath stretched them out firme as mouâ—ten glasse And Psal 104.2 Hee hath spread them like a Curtaine This large extension and spreading out of the highest visible heauen is also called the Firmament from the Greeke and common Latin Translations as Dan 12.3 They that be wise shall shine as the brightnes of the Firmament Read also Isai 42.5 He hath created the heauens and spred them abroad And chap 44.24 Read also Psal 1 36.5 Hee hath made the heauens by his wisedom c. And Ier 10.12 Hee stretcheth them out by his discretion And touching the earth it is written in the Psal 104.5 mentioned euen now that God hath so set it vpon the foundation that it cannot be moued And Psa 102.25 Thou hast laide the foundation of the earth and the heauens are the worke of thy hands Reade also Iob 38.4 and Prou 8.29 The earth therefore may iustly be called the Lords earth as Ps 24.1 Touching the couering of the earth by the waters reade Ps 104.6 Thou coueredst it with the deepe as with a garment and by their owne nature they would stana aboue the mountaines Touching the creation of the light and darknes reade Isai 45.7 I saith the Lord forme the light and create darknes Herevpon also the day and the night is by good right ascribed to the Lord. Psal 74.16 The day is thine and the night is thine And herevnto hath the Apostle Iames respect when chap 1.17 hee calleth God the Father of lights The constant order succession of the day and the night according to the law which God hath set in nature is set downe to the praise of God Ps 19.2 And Ier 33.19.20.21 The Lord maketh it an argument of his faithfulnes in his couenant of euerlasting mercy toward his people This breaking forth of the light is to be thankfully acknowledged for euer for a very gratious glorious worke of the Lord. Reade Psa 104.23.24 and Iob ch 38. 12. 13. 14. But ch 24. 17. The morning is to the wicked as the shadow of death Now let vs heare the holy words of Moses himselfe from whence all these things are cleared vnto vs. Question Which are they Answere 1 In the beginning saith Moses God created the heauens and the earth 2 And the earth was without forme and voyd and darknes was vpon the deepe and the spirit of God moued vpon the waters 3 Then God said let there be light and there was light 4 And God sawe the light that it was good and God seperated the light from the darknes 5. And God called the light day and the darknesse he called night so the Euening and the Morning were the first day In these words we haue the ground of your former answere and we may see the truth of it fully warranted vnto vs. And besides the holy Prophet sheweth vs how the rude lumpish and indigested matter of the earth and the huge gulfe of waters aboue the same were as it were moulded vp held together and made apt and fit to receiue that excellent forme which in the third day they were fashioned into That is how they were thus supported to wit by the holy Ghost the diuine Spirit and power of God himselfe Moreouer we haue a singular commendation of the light as of a most comfortable and commodious creature euen from the approbation of God himselfe who saw that it approued it selfe to be good according to that Eccles 11.7 Surely the light is a pleasant thing So that hereby we are admonished to be in speciall manner thankfull to God for it and that we ought to be carefull to vse it well euen as we may thereby giue the greatest glorie to God that we can walking as becommeth those whom hee hath vouchsafed to call to be the children of light and to this ende hath caused the light of his Gospell to shine forth vnto vs. Yea euen to this our God who thus at the beginning commanded the light to shine out of darknes as the Apostle Paul writeth 2. Cor 4 6. ought we to giue all the glory we can On this first day also it may appeare that the vpper Region of the aire was made apt to send forth thunderings and lightenings by the fierie brightnes of it the which as we know is a very glorious and fearefull creature of God Reade Iob chap 37.1 2 3 4 5. and chap 38.24 35. But whereas Moses telleth vs that God calleth the light day and the darknes night hee would not haue vs to thinke that hee gaue those names vnto these things but that he appointed and ordeined the things themselues to continue such and in such order as he had alreadie created and made them For so the Lords calling doth vsually note his effectuall establishing of things theÌ„selues rather then the giuing of them their names according to that of the holy Apostle Rom 4.17 God calleth those things that be not as though they were And 1. Cor 1.26 Brethren ye see your calling And our Sauiour Christ in the Gospel I came not to call the righteous but sinners to repentance Finally Moses in saying that the euening and the morning were the first day he speaketh by a double Synedoche First putting the part for the whole that is the day both for the day and also for the night and then the beginning of the day and of the night both for the whole day and also for the whole night This first day of the creation is that which since the resurrection of our Sauiour Christ is called in the holy Scriptures the Lords day to Christians euen that wherin our redemption was perfected as the 7. day which was the next day aâ—ter the creation finished was then the Lords day to all people that is a day of speciall worship to
God euen from the beginning of the world THese things thus obserued Let vs now come to the secoÌ„d daies work the which Question for our more familiar vnderstanding we vse to cal Monday What did the Lord create in it Answere The Lord so cleared and ordered the regions of the aire as they might be most commodious for the placing of all heauenly creatures in their proper seates limits and circuites as it were in their chambers and lofts each aboue other and likewise that all earthly creatures might liue comfortably vpon the earth euery one according to their kindes when they should afterward be created As it followeth in the 6.7 8. verses of this first chapter of Genesis Question Rehearse Moses his own words as they are there conteined Which are they Answere They are these Againe God said Let there be a firmament or as it is Englished more agreeable to the Hebrew word in the margent of our Bibles Let there be a spreading ouer and therewithall aire in the middest of the waters and let it seperate the waters from the waters 7 Thus God made a certeine firmament or spreading ouer as before and separated the waters which were vnder the same firmament from the waters which were aboue it and it was so 8 And God called this firmameÌ„t heaueÌ„ so the euening the morning were the 2 day The work of the Lord in this second day though it be recorded but as one yet it is a very great and a gratious one For therin he fitted the regions of the ayre for all excellent vses that the Sun and the Moon and the Starres might haue their places courses in them that the clowds might haue their place course as the bottels of God to water the earth in due time that the snow and the haile might be congealed and spred abroade in their due seasons c. And that the earthly creatures might haue a cleare and thin not a grosse and foggie aier to draw their breath in and that also to this end the windes might with their blasts purge the same For to these if ther be any such like purposes God in this second day fitted the whole aier and disposed of the seuerall regions as it were the sollers and loftes and chambers thereof according to that of the 104. Psal verse 3. The Lorde layeth the beames of his chambers in the water and hee maketh the clowdes his Chariot and walketh vpon the wings of the winde And verse 13. Hee watereth the mountaines from his chambers And Gen 7.11 it is said to note aboundance of rainâ— that the windowes of these chambers were opened the which are called the windowes of Heauen Likewise Mal 3.10 In this respect also the clowdes are called the bottels of Heauen Iob 38.37 On this day also this part of the firmament had a disposition giuen it in the times and seasons therof to ingender snowe and haile c. Of the which wee read in the same 38. chapt of the booke of Iob. So that from hence wee may not vnfitlie gather that the clowdes and the windes had their creation in this second day besides that all was fitted to all ends before specified Read also Iob chap 38.9 where the clowdes are said to haue beene the couering of the Sea while darknesse was as the swadling bands therof Amos 4.13 God is the Creator of the windes Thus therefore did the Lord in the second day cleare and order the aire in most excellent manner euen before the deepe gulfe of the waters were emptied out of the earth and before ther was any drie land at all to the end that herein as well as before and as we shall haue occasion to obserue afterward the wisedome and power and goodnesse of God might rather be considered in it selfe then from the reason of naturall causes as the ouerwise Philosophers of the world haue too busilie accustomed themselues to doe for want of the true knowledge of the word of God herein This firmament or spreading out and the ordering of the aire and namely of that region or circular space which the Lorde hath appointed for the raine and moysture of heauen to be staied in ouer our heads and euen this lower aire also wherin we liue and breath God called heauen that is he appointed them to be as wee may say the aiery heauen according as wee vse to call the foules or raine and such like things which are in these partes of the aier the fowles or clowdes or raine of heauen c. This as Moses assureth vs was God his wise gratious and mighty work in the second day For the which we ought to glorifie praise his most holie and glorious name as Ps 148.4 Question THe worke of the third day is next Howe doth Moses reporte that Answere It foloweth thus in the 9. 10. 11. 12. 13. verses of the same 1. chap of Gene. 9 God said againe let the waters that be vnder the heauen gather themselues or flowe together into one place and let the drie land appeare and it was so 10 And God called the drie land Earth and he called the gathering together of the waters Seas and God saw that it was good 11 God said also let the earth bud forth the bud of the hearb that seedeth seed the fruitfull tree which beareth fruit according to his kinde which hath his seede in it selfe vpon the earth and it was so 12 Thus the earth brought forth the budde of the hearbe that seeedeth seede according to his kinde also the tree that beareth fruit which hath his seede in it selfe according to his kinde And God saw that it was good Explâ—cation and proofe 13 So the euening and the morning were the third day This day was that which we commonly call Tuesday Here are two mightie workes of God The one the clearing of the land as before the Lord had cleared the ayre The other the replenishing of the earth with hearbes and trees bearing their seedes and fruits But because the clearing of the earth from the waters could not be done without another worke for the conveyance and as we may say channelling and banking in of the Seas Note also that the riuers and fountaines or springs of water were ordered disâ—oâ—ed in this day read Reuel 14.7 therefore we may iustlie vnderstand this to be a third worke of God vpon the third day The least whereof could not possiblie be wrought and brought to passe but by an Almightie and creating power Of these things therfore let vs stand to consider a little that our mindes may be the better informed concerning the greatnes and excellencie of them by the help of some other testimonies of the holie Scriptures which doe worthilie stand in the commemoration of the same And first for the clearing of the earth by the emptying of the waters it is spoken of as of a worke of a newe creation For before this it was as if it had not
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
of other such like wormes Concerning the least and vilest and euen the most hurtfull among them as they be nowe it is specially to be obserued that they were all good by creation according to that honourable testimonie which the Lorde our God giueth of them Neuertheles such things as come of putrefaction as maggates c. though they be the creatures of God yet they come into the worlde through sinne as punishments thereof and are not of naturall and kindely creation They are created for punishment as a fruite of mans sinne and corruption and not for comfort or reliefe as any fruite of Gods mercie as all things were before the fall The third sorte of liuing creatures such as liue vpon the earth and are the last sorte of the first parte of the creation of the sixte daye they were those that are called the beasts of the earth according to their kindes Whereby is meant all kinde of Beasts which are more wilde and sauadge then the other be Such as are Lions Beares Wolues c the rauenous hurtfulnes wherof specially against mankinde whom God made their ruler it came in with mans own sin against God wherby he hath bene most hurtfull to himselfe as wee shall haue further occasion to obserue afterward For by creation they were all good and easilie subiect to the gouernment of man according to the appointment of God himselfe as it followeth concerning the second parte of the creation of this sixte dayes worke the Historicall reporte wherof wee are now to consider of Question WHich are the wordes of the Prophet Moses wherein hee reporteth the same They are these which followe as they are written in the first Chapter of Genesis Answere from the 26. verse to the end of the Chapter 26 Furthermore saith Moses God said Let vs make man in our image according to our likenes and let them rule ouer the fishe of the Sea and ouer the foule of the heauen and ouer the beasts and ouer all the earth and ouer euery creeping thing that creepeth vpon the earth 27 Thus God created the man in his image euen in the image of God created hee him male and female created hee them 28 Moreouer God blessed them and God said to them Bring forth fruite and multiplie fill the earth and subdue it and rule ouer the fish of the Sea and ouer the sowle of the heauen and ouer euery beast that mooueth vpon the earth 29 God saide also beholde I haue giuen vnto you euerie hearbe bearing seede which is vppon all the earth and euery tree wherein there is the fruite of a tree bearing seede they shall be to you for foode 3â— Likewise to euery beast of the earth and to euery fowle of the heauen and to euerie thing that mooueth vppon the earth in the which is a liuing soule I haue giuen euery greene hearb for foode and it was so 31 Then God loâ—ked vppon euerie thing that hee had made and loe all was very good And the euening and the morning were the sixte daye In this latter parte of this last dayes worke of the creation there are sundrie things worthie our speciall obseruation as was somewhat at large declared in the opening of it The same things are nowe to be called againe to our remembrance Question Which are they Answere First the holie Prophet sheweth the manner of the Lordes proceeding to this last parte of his worke in the creation of mankinde to be much differing from the course which hee tooke in the creating of all other his workes before Secondly he describeth the excellencie of the worke it selfe Thirdlie the excellent estate and dignitie wherevnto the Lord aduanced the same his excellent worke Fourthlie the reason is as it were insinuated why the Lord made mankinde after that hee had made all the rest of his creatures Finallie wee haue a generall commendation of all the workes of Gods creation not onely from Moses but euen from the most holie Testimonie also and diuine approbation of Almighty God himselfe These are things worthie our speciall obseruation indeede according as they are contained in our Texte Let vs therefore as briefely as wee can renewe the consideration of them againe Question ANd first concerning the first point What was the differing manner of Gods proceeding to the creation of mankinde otherwise then hee created the rest Answere God doth not heerein forthwith saye Let the earth bring forth mankinde as hee had said before Lâ—ther be a light and so forth in the rest but hee doth as it were take aduise and counsell with himselfe before the action saying Let vs make Man And so forth as â—t followeth in our Texte Question Seeing God is but one onely God why doth hee speake thus Let vs make Man Answere GOD beeing one onely in Nature is neuertheles three distinct Persons the FATHER the SONNE and the HOLY GHOST as was seene at large before who consent all in one in the workes of creation and in all things else as wee haue likewise seene rehearsed Question But why should God who knoweth all his workes and his whole counsell and purpose most perfectlie from all eternitie seeme to enter into any consultation at all about any of his workes Answere The wordes of consultation are figuratiuely applyed to God in waye of a similitude or comparison onely taken from the vse of men who when they goe about anie speciall worke doe first of all enter into earnest deliberation about the same Explication and proofe It is true and wee haue the like kinde of consultation though to a contrarie purpâ—se of a great confusion and destruction As Genes chapt 11.6.7 Beholde saith the Lord the people is one c. Come let vs goe downe and ther confound their language c. And chap 18.20 21. I will goe downe and see whether they haue done altogether according to that crie which is come vnto me and if not that I may knowe c. By thiâ— kinde of speeche therefore the Lord doth most plainely and familiarly giue to vnderstand as was obserued in the second place that he would haue the making of mankinde to be accounted a speciall worke of his creation Question BVt why should this bee so accounted insomuch as Man was made of the earth as well as other earthlie creatures were It is so much the rather to be accounted an excellent worke of God because he made man so excellent a creature of so base and vile a matter Here therefore for the clearing of this point Let vs more particularly call to minde after what sort God created mankind How doth the Prophet Moses report that vnto vs Question Answere God made the bodie of man of the dust of the earth moulding it as it were moyst loame or claie into that outward forme and shape which wee all beare God turning or as we may say transubstantiating it into flesh blood and bone Wherevpon the first man from the Hebrew word Adamah which signifieth a red kinde of
he would not create them vntill he had made all other his creatures and so had prepared as it were a princely palace most stately and delightfully furnished for them Explication and proofe It is veâ—â—e true For in so much as we account it a testimonie of singular loue among our selues when a naturall father shall build his sonne a house and furnish it with all things before hand for his vse and comfort against the time that hee is to keepe house Infinitely much more great was the bountie of God toward mankind in the first creation This as was answered is as it were insinuated yea more then insinuated in that God telleth Adam that hee had prouided him all meete foode before hee had made him Yea and for all other creatures also so that Adam might well be without care either for himselfe or for them Gen 1.29.30 as was rehearsed before And specially the loue of God appeared in that hee had appointed one tree aboue all the rest to be a Sacrament and assurance of euerlasting life and happines to mankind if they would continue in faithfull obedience vnto him Gen chap. 2.9 THe last obseruation onely is now behind the which concerneth not only the commendation of Gods worke in the making of mankind but also a generall commendation and as it were a ratification of all the workes of God from the greatest to the least and from the last to the first of them To wit that all were in their kindes created verie good euery one in themselues of sound constitution and most apt to their severall endes and vses appointed of God and all of them in a perfect sympathie and consent for the vniforme conseruation of the whole world Why is this generall commendation or ratification thus set downe yea why is it so often and so particularly set downe euen sixe times before that God saw that euery part of his creation was good This is set downe to diuers very notable ends and purposes Question Which are they Answere First that the diuine nature of GOD himselfe might bee discerned euen by the nature and qualitie of his workes to witte that it is infinitely and moste perfectly good in that no euill thing but all onely goodnesse proceedeth from the same Secondly that mankinde might from the beginning be aduertised how infinitely they were bound vnto God not onely for their owne creation in a speciall degree of goodnesse and honour but also for that all other creatures were not onely created good in their owne nature but likewise very good commodious and comfortable for mans vse and the same also in so great varietie as nothing might be desired or wished more Thirdly that it might for euer bee knowne to all posteritie that man may iustly thanke himselfe as wee vse to speake for all want of goodnesse and for euery euill excesse and for whatsoeuer troublesome distemper or disorder which it come into the world or vpon himselfe That is to say he is to thanke himselfe onely for euery euill of punishment euen because he himselfe of all the creatures of this world had first made himselfe most euill and wicked through the most contagious euill of his transgression and sinne Finally the commendation of the goodnes of the workes of Gods most mightie and gracious creation being often repeated that is sixe times more particularly and â—ast of all generally it ought to bee vnto vs as a strong threefold cord yea euen of triple twine to holde vs from all thinking or speaking any euill of the least of them and from all murmuring against God what want discommoditie or annoyance soeuer wee either see or feele or may at any time expect and feare And on the contrarie to take and fasten the whole blame thereof vpon our selues alone ExplicatioÌ„ and proofe These indeede are notable good endes and purposes why the commendation of the workes of God should be so often repeated and the rather euer since the fal of mankind by meanes wherof all men grew to be ouer light and forgetfull yea very malignant esteemers both of the Lord God himselfe and also of all his blessed workes But now that we may induce our selues to be of better mindes let vs consider first of that which our Sauiour Christ testifieth in the Gospell as we haue seene before that God onely is good And of that we read in the Ep of Iames chap 1. verse 13. Let no man say when he is tempted that is when he is moued and prouoked to any wickednes I am tempted of of God for God cannot be tempted with euill neither doth he tempt any man But contrariwise as it followeth verse 17. Euery good giuing and euery perfit gift is from aboue and commeth downe from the Father of lights with whom is no variablenesse neither shadowing by turning And Psal â—2 1 The louing kindnes of God indureth daily Secondly iâ— must needes be confessed that although God had created and set mankinde downe a great deale lower and though hee hauing giuen them reason to shift for themselues had thought good to exercise them with the feare of many dangers as our condition is now yet had hee dealt verie graciously But seeing God vouchsafed mankinde not onely a chiefe dignitie aboue other creatures but also made them very coÌ„modious and willingly seruiceable vnto them ô how greatly doth this amplifie the largenesse of his goodnesse and mercy So that iustly may wee wonder at his goodnesse according to that wee reade Psalm 8. and Psalm 104. How manifolde are thy workes c. According also to that wee reade Psalm 31.19 and Zach 9.17 O how great is thy goodnesse Thirdly for the clearing of God from all euill or cause of euill in any of his creatures specially to the hurt and annoyance of mankinde let vs consider the gracious warning which the Lord himselfe gaue to Adam euen from the very beginning to the ende hee might preuent the danger of all euill Gen 2.17 It is manifest therefore that man not obseruing duly that gracious warning which God gaue him pulled all euill vpon himselfe and all his posteritie by his transgression and had them not imposed vpon him by creation For as touching sicknesse death and Hell c. they come in all by mans sinne and are not to speake properly and originally creatures of Gods making They are rather the decay defacing and destruction of his creation so farre as the creature it selfe could weaken deface and destroy the worke of God Hell indeede the place now appointed for the torment of the wicked may be said truly to haue beene created of God when he created and distinguished all places but it was not by creation Hell that is a place of present torment The Diuels sinne and mans sinne caused that name and vse vnto it And concerning sicknes and death and the rest that they came in all by sinne reade Rom â— 12 and chap 6.23 Let vs consider it also from that we read Hos 2.21.22
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
euer Amen Thus much for the proofes of the prouidence of God more generally LEt vs come now to the proofes of the more particular or more speciall prouidence of God Concerning the which wee promised to inquire according to the order of the works of Gods creation in the seueral daies therof First therefore Question what proofe haue you for the prouidence of God in the gouerning and disposing of the inuisible heauens Answere The third petition of that holy praier which our Lord Iesus Christ taught his Disciples is a plaine proofe of it in that according to his warrant wee pray Thy will bee done in earth as it is in heauen ExplicatioÌ„ proofe This verily is one euident proofe And the same is confirmed againe by the Lords own most holy and diuine praier which is recorded in the 17. ch of the Euangelist Iohn v. 24. Father I wil that is it is my earnest desire that they which thou hast giuen me bee with me euen where I am that they may behold my glory c. Read also Act 26.18 1. Cor 6.9 Eph 5.5 Luk ch 13. v. 23. c. where it is manifest that the inheritance of heauen is the gift of God and that none shall be partakers of it but they to whom God will giue it Now secondly what proofe haue you concerning the prouidence and holy gouernment of God ouer the Angels The which because they are either good to wit such as retaine still the puritie and honor of their first creation through the goodnes of God or euill in that of themselues they most wickedly lost their vprightnes and dignitie Question In the first place what ground and warrant haue you for the holy prouidence and gouernment of God ouer the good Angels Answere In the 4 verse of the 104. Psal and Heb 1.7 thus we reade He maketh the spirits his messengers and his ministers a flame of fire And ver 14. Are they not all ministring spirits sent forth to minister for their sakes that shall be heiers of saluation These indeede are plaine proofes concerning the good and holy Angels Shew likewise some proofe of the prouidence and gouernment of God ouer the wicked Angels which as was saide are of themselues become vncleane sâ—irits and Diuels Question What proofe haue you for the prouident gouernment of God ouer them Answere It is euident from hence in that notwithstanding they be exceeding subtile and craftie yet they cannot deceiue and though they be of great power and either way most willing and ready to doe all mischiefe yet they cannot doe the least hurt or anoiance without the permission and leaue of God According to that which we read in the Storie concerning King Ahab 1 King 22. v. 21.22.23 And in the first and second chapters of the booke of Iob. And in the Gospell of Mat chap 8.31 ExplicatioÌ„ proofe These places are also euident plaine to the end you haue alledged them And it is as easie with the Lord to hinder the Diuel yea all the Diuels as well as one froÌ„ working the greater mischiefes as the smaller The which also if he should not of his infinite mercy worke for vs how possibly should we be so graciously preserued against their extreame craft malice as we are eueryone of vs euery day And otherwise how might the holy Apostle so coÌ„fortably assure the Church of God as he doth Rom 16.20 That the God of peace shal tread Satan vnder our feete shortly BVt leauing this point let vs now descend to the visible world and the creatures thereof In the gouernment whereof insomuch as God doth so order all things as was generally obserued that by some disorder and failing of the creatures he might from time to time admonish mankind of their wicked disorders and of their most vnworthy failings in all good dutie to God euer since thâ—â—me of our first wofull fall and yet so as it pleaseth him alwaies in iudgement to remember mercy concerning all that repent and turne vnto him as we shall hereafter more fully declare therefore in these respects let vs consider of the prouidence of God in the more particular gouernment of these his visible creatures Question And first of all what proofe haue you that God doth in this wise gouerne his creatures of the first daies creation Answere Touching the earth the Lord accursed it immediately after the fall and defection of mankind from him so that the good fruitfulnes of it is euer since greatly diminished and impaired Yea euer since that time it hath bin inclined to bring forth thorns thisties and all kind of weedes in great aboundance as we read Gen chap verses 17 18. Explication and proofe Iâ— is true And so againe Ps 10â— 34 The Lord turneth a fruitfull land into barrennes for the wickednes of them that dwel therein But of this more in the prouidence of the third daies work Moreouer howsoeuer the Lord hath so laid the foundaâ—ion of the earth that it caÌ„not be moued by any creature yet he himself hath for the declaration of his power iustice shaken it by many earth-quakes and thereby executed many of his iudgements Whereof some are recorded in the holy Scriptures as Amos ch 1.1 Zech 14.5 Exod 19.18 Mat 27. â—1 54 And of other we our selues haue had experieÌ„ce not many yeares since would God to the furthering of our feare and repentance before God and nowe verie lately againe euen in the end of the yeare 1601. the 24. of December if happily yet at the last it might awaken vs out of our grosse general securitie The Lord hath also diuers times heretofore and likewise very lately darkened the heauens vpon vs couering and hiding the beautie of them from vs as it were with a haire-cloth by many blacke tempests and dark eclipses c. But of this also more in the prouidence of God concerning the instruments of light which were the worke of the 4. day IN the meane while we come to the workes of the second day Question What proofe haue you from whence wee may perceiue that God hath his prouidence in the ordering and gouerning of them Answere This is euident from the vehement tempestes of windes and raine with very grieuous thunders and lightenings in that notwithstanding as experience it selfe confirmeth oftentimes that they might easily growe so forcible and strong that they should blow downe our housen ouer our heads or drown or burn vs vp as the old world was drowned in the daies of Noah when he onely and his family were saued and as Sodom and other cities were burnt with fire from heauen when Lot was deliuered and as the housen of Iobes children were sodainely blowne downe vpon them Yet the Lord partly performing his speciall promise that he would not againe drown the world and generally euen of his accustomed goodnes and mercy he doth so moderate and restraine those his creatures that seldome in comparison doe they greatly
hurt and annoy vs. ExplicatioÌ„ and proofe These indeed are familiar confirmations of Gods holy gracious fatherly prouidence For without such his fauourable moderation restrainâ— we may learne further of what exceeding great force tempestes might be vsually as sometimes they haue beene and stil are according to that which we read Psal 29.3 c. And Iosh ch 10. v. 11. At what time the Lord destroied more of the enemies of his people with hailestones from heauen then they themselues slewe with the sword Read also Exod 9.22.23.24.25.26 where it is recorded that the Lord did exceedingly punish the Egiptians by haile with lightenings and thunder And is it not a plaine demonstration that God ruleth the heauens seeing it is in his power to make them as it were brasse ouer our heads as he did in the daies of the wicked K Ahab so that it rained not for the space of three yeares and sixe moneths together 1. King 17 1.2 ch 18.1.41 c. Iames 5.17.18 And seeing he can cause it of his mercie to raine in one citie and because of his displeasure not to raine in the citie next vnto it yea seeing he can doth at his pleasure send raine vpon one field not vpon the next as Amos. ch 4.7 And is it not plaine in that it is written Ps 65.9.10 that it is God who visiteth the earth and watereth it at his pleasure And Psal 68.9 He sendeth his gracious raine to refresh the earth hee refresheth it when it is wearie c. And Mat 5.45 It is God that sendeth raine And moreouer is not the same manifest in that as touching the windes he is said to drawe them out of his treasures Psal 135.7 And in that he vseth them to singular mercy when so it seemeth good vnto him as Gen ch 8.1 and Exod 14 21. and 1. King 18.45 And also for great iudgement and punishment against the wicked as in the former place of Exod and chap. 15.8.10 Read also Ionah ch 1.4 and ch 4.8 Are not al these I pray you euident proofes and demonstrations of Gods holy prouidence in the ruling and gouerning of these his creatures No doubt they are And therefore worthily is the prouidence of God celebrated in the Church of God in this behalfe Psal 147. v. 15.16.17.18 Finally to this purpose read that notable Scripture in the booke of Iob chap 37 from the beginning of the chapter to the 19. verse Thus much concerning the workes of the second day Question NOw let vs come to the prouidence of God in gouerning the works of the third day what proofe can you shewe for this Answere The drowning of the world before mentioned in that all the fountaines of the great deepe did then breake vp at the commandement of God as wee read Gen chap 7.11 And likewise the clearing or emptying of the earth againe within a few daies after they are very plaine sinsible and famous demonstrations of it for euer The breaches also which the Seas doe sundry times attempt and make doe easily shew what they would doe if they were not restrained and held in by the almightie and most gracious ouer-ruling power of God ExplicatioÌ„ proofe These are so plaine proofes indeede as all but they that will not see must needes acknowledge the euidence of them We may read the same also testified Psal 89.9 Thou rulest the raging of the Sea when the waues thereof arise thou stillest them And Ps 93.3.4 107.23.24.25.26.27.28.29 Thus therfore the prouidence of our God euideÌ„ty appeareth in the ordering of the Seas and of the dry land so farre as concerneth the first part of the workes of the third daies creation Shewe likewise some proofe of the same prouident gouernment of God concerning the fruites of the earth the which also God created the same day Question What proofe haue you hereof Answere In this respect thus we read Psal 74.17 The Lord hath made Summer and winter And Psal 104. verses 13 14 15. God watereth the mountaines from his chambers and the earth is filled with the fruite of his workes He causeth grasse to growe for cattell and herbes for the vse of man that he may bring forth bread out of the earth And wine that maketh glad the heart of man oile to make the face to shine and bread that strengtheneth mans heart This one testimonie is so plaine and plentiful that it may well stand in stead of many Explication and proofe to testifie the fatherly goodnes and bountie of God in this behalfe Read also 2. King 19.29 And on the contrarie it is as clear that God for the punishment of the sins of the people maketh the earth barren and vnfruitfull sendeth dearth and famine c. as we read Ioel ch first and second Likewise Amos. 4.6.7.8.9 Yea so that God doth euen turne aboundance into want curseth the very plentie of those that doe abuse it according to the threatening of God Deut 28.17.22 23.38.39.40.41.42 Let this suffice concerning the prouidence of God in gouerning the creatures created in the third day Question WHat proofe can you now alledge concerning the workes created in the fourth day to shew that God doth likewise rule gouerne them This also may be made manifest Answere from record of ancient experience in that at the praier of Ioshua God staied the ordinarie course of the Sunne and the Moone by the space of a whole day yea so that the day of this staying of the Sunne was as long as two daies ordinarily Explication and proofe This did the Lord to the end his people might auenge themselues or rather that they might execute the vengeance of the Lord vpon his enemies the more effectually So we read Iosh chap 10. verse 12.13.14 Fâ—ue howers in go ng backe and tiâ—e in going forward againe the choise â—f th sigâ—e being offered to the King about the â—â—d time of the day And in the daies of the raigne of good K. Hezekiah the Lord caused the Sun to goe backe tenne degrees 2. King chap 20 11. and Isai 38 8. So that the day of this going backe of the Sun was lengthened the space of ten houres so that it was two and twentie houres long as some doe probably esteeme the degrees of the dyall to be euery halfe hower foure and twentie in all The same prouidence of God is manifested also by a like vnwonted course concerning the darkenes the which God continued vpon the land of Egipt by the space of three daies together and that also in so palpable a manner that the Egiptians sawe no glimse of light either from Sunne or Moone or any Starre for all that while Exod 10 22.23 The like is to be said concerning the darkenes which was at the crucifying of our Sauiour Christ as we read Mat chap 27 45. So that it cannot bee denied bâ—t must needes bee granted that the Lord hath openly auouched his prouidence and gouernment ouer his heauenly
not seldome giue vnto the wicked whose portion is in this life onelie more speedie and also longer continued outward prosperitie then hee doth to his owne children as in this point euen Caine and his posteritie may from the beginning be examples or instances in that they flourished and ruffled in the worlde while Adam and Eue were without posteritie from any other childe and no doubt grieued to behold the wickednes of Caine vnto the hundred and thirtith yeere of their age before God gaue them Sheth to succeede in stead of godly Abell And the same is euident from the examples of Ishmael and Esau who had eyther of them a long starte before Iaakob as touching the wealth and glorie of this present euill world Gen chapt 36.31 And herewithall also for expeditions sake let vs take the same for examples how God giueth this outward prosperitie and aduancement not onely to particular persones in their priuate estate but also to whole publike states and kingdomes though they be wicked and vngodly as it is further euident by the rising of all the chiefest Monarchies of the worlde among the Assyrians Babilonians Medes and Persians and among the Romans Yet so as their falling and dissolution is likewise determined and ordered by the Sacred prouidence of God as well as their rising according as the holy Prophesies giuen forth therof by holie inspiration from God doe plainly euict Of the which read a speciall instance Dan chap 5.25 God hath numbred thy kingdome and hath finished it saith the Prophet to king Belshazzar And generally it is most certainly determined by the Lord that not onely particular persons but also that whole Families States and Kingdoms that will not serue the Lord shall perish at the last through the iust displeasure and iudgement of God when once their day is come and the measure of their sinne is at the full As Prou 2.22 And 3.33 and 14.11 Isai 54.15 c. Ier 25.15 Zech 14.17 c. Psalme 75.4.5.6 c. God manifesteth his prouidence by his iudgements vpon the wicked from day to day in all places as we might see if we would diligently mark them He bringeth secrete sinnes many times to light verie strangelie euen before men and how much more then may wee iustlie perswade our selues that all things are naked and manifest before himselfe Thus the prouidence of God ruleth all the wicked of the earth as touching their persons and outward estate both particularlie and generallie and also priuatelie and publikelie Question But may the same also be truely affirmed concerning their soules wherein is seated the fountaine of their wickednes that they are likewise gouerned by the holie prouidence of the Lord Yea there is no doubt but it may be truly affirmed and accordingly The grouÌ„d and meaning of it it ought to be so acknowledged and beleeued of euery true beleeuer Question In what sense may it be truly affirmed and ought also to be beleeued that it is so Answere Whereas the wicked through selfe-loue and pride in themselues and of wilfull malice and despite against others they following therein the suggestion of the diuell doe endeuour by all meanes to abuse that wit and strength which they haue naturally howsoeuer God doth not vsually take away from them their wit and strength neither doth bereaue them of all meanes in such sort that they cannot neither deuise nor practise great and mischieuous enterprises yet by his ouer-reaching wisedome together with his most holie and euer-ruling power he turneth their deepest deuises and mightiest designements whatsoeuer to serue his owne most soueraigne counsell and purpose to the glorie of his owne name and the finall benefit and comfort of his Church and people ExplicatioÌ„ proofe This is notably to be seene in the violent practise of the Sabeans and Caldeans against Iob if wee compare the first and the last chapters of that booke together Likewise in the subtile practise of the wicked Iewes against our Sauiour Christ according to that Act 2.23 And in the practise of the brethren of Ioseph against him Gene. 37.27 c. For as Ioseph saith vpon comfortable experience chap 45.5 God sent me before ye for your preseruation And chapter 50.21 When yee thought euill against me God disposed it to good c. Reade also Isai chap 10 5 6 7 c. O Ashur the rod of my wrath c. But hee thinketh not so neither doth his heart esteeme it so but he imagineth to destroy and cut off not a few nations c. But when the Lord hath accomplished all his worke vppon Mount Sion and Ierusalem I will visite the fruit of the prowd heart of the King of Ashur and his glorious and prowd lookes And chap. 37. â—8 29. Because thou ragest against me saith the Lord and thy tumult is come vp into mine eares therefore will I put my hooke into thy nostrills and my bridle in thy lippes c. And verses 36 37 38. The Angell of the Lord went out and smote in the Campe of Ashur an hundred fourescore and fiue thousand c. Yea so doth the Lord ouer-rule the counsells purposes and enterprises of the wicked that whereas they in their wilfulnesse say in themselues and of themselues that they will doe this or that euill and mischiefe God also saith in his iustice euen so often as he seeth it meete to permit and leaue them to their owne will that they shall doe it Yea God himselfe doth it by them we meane the action or thing that is done as it is a iust punishment any way eyther vpon themselues or vpon any other by them but not in respect of the euill quality nor according to the euill ends which the wicked propound to themselues in their vngodly enterprises And thus God aboue that which the wicked intend seruing his one holy counsell by them he doth neuerthelesse by that light of nature which is in them and by the rebukes of his owne spirit in such sort conuince their consciences of their wickednesse euen before they doe commit it that they stand iustly condemned in themselues for euery wicked thing which at any time they eyther minde or doe This is manifest by the examples before alledged as also by that which the Lord saith concerning the hardening of Pharaohs heart Ex. 7.3 and ch 9.12 16. and ch 10.1 20. and ch 14.4 And likewise concerning the open defiling of King Dauids wiues 2. Sa. 12.10 11 12. And according to that which the same King saith of railing Shimei that the Lord had bidden him curse Dauid ch 16.10 According also as the Lord is said to put a lying spirit in the mouth of Ahabs false Prophets to the end he might by their euill counsell bring euill vpon the wicked King as the Prophet Michaiah told him as we reade 1. King 22.23 Neuerthelesse GOD doth many times as pleaseth him take the wise and snarle them so in their owne crafts that he doth not onely ouerthrow their
called to minde and diligently perused againe Reade also as belonging to the Lordes couenant concerning the wilde beasts on our behalfe vpon condition that wee would faithfully beleeue and obey him Psalm 91.13 alledged not long before And Isai chap. 11.6 7 8 9. though from hence a further blessing is signified by that allusion The wolfe also shall dwell with the lamb and the leopard shal lie with the kid and the calfe and the lion and the fat beast together and a little childe shall leade them And the kow and the beare shall feede their young ones shall lie together and the lion shall eate straw like the bullocke And the sucking childe shall play vpon the hole of the aspe and the weaned childe shall put his hand vpon the cockatrice hole Then shall none hurt nor destroy in the Mountaine of my holinesse for the earth shall be full of the knowledge of the Lord as the waters that couer the Sea Reade also Marke cha 16.18 the like promise of our Sauiour Christ and the same confirmed in part by an example of Gods gratious prouidence Act. 28.3 4 5 6. The Viper was restrained from stingng of Paules hand Surely it is our owne wickednesse and not want of vigilancie or mercie in the Lord which doth as it were arme and inrage the wilde beasts against vs. For otherwise by the vertue grace of this promise of God they should be at peace yea willingly subiect vnto vs. But in so much as we rebell against God and breake our couenant with him it is iust with God that they should rebell against vs and breake that couenant which hee vpon condition of our obedience to God had by the Law of his creation made with them for vs. And so God himselfe hath threatened Leuit 26.21.22 and Deut 28. verse 26. An example whereof also wee haue seene before concerning those 42. children which two beares did teare in peeces because they mocked the Prophet Elisha Yea this iudgement doth not onely fall vpon those that are very wicked but sometime also euen vpon those that haue some desire to serue the Lord in the times of some common calamitie according to that we read Psal 79.2 The dead bodies of thy seruants haue they giuen to be meate vnto the soules of the heauen and the flesh of thy Saints to the beasts of the earth Neuertheles in such cases the Lord knoweth how eternally to saue his owne when he reiecteth the vngodly for euer And for the full clearing of the Lords gracious promise this way if wee would and could faithfully keepe couenant with him we may plentifully informe our mindes from that which he hath by his holy Prophet Moses recorded at large as well Deut chap 28. from the beginning of the chapter to the end of the 14. verse as Leuit chap 26. from the 3. verse to the 14. of the same Let vs therefore for our instruction in this point read these notable texts of holy Scripture and consider diligently of them And first of that in Leuit Question How reade you there Answere In the 26. chap of Leuiticus thus we read If yee waâ—ke in my ordinances and keepe my commandements and â—â—e them saith the Lord I will then send you raine in due season and the land shall yeeld her increase and the trees of the field shall giue their fruite c. ExplicatioÌ„ proofe This is a notable place containing as wee see in the through reading of it in our Bibles promises of all sorts spirituall and temporall for soule and body publike priuate c. And like to this is that other of Deuteronomie Let it not seeme vnnecessarie or a lost labour for vs to rehearse consider of that excellent Scripture likewise For it shall be to our further benefit as wee may well trust through the goodnes of our God I pray you therfore let vs read this also yea and if it may be commit it so to memorie that we doe neuer forget it Question How therefore doe you read Answere It is thus written Deut ch 28. from the beginning of the chapter If thou wilt obey diligently the voice of the Lord thy God and obserue and doe all his commandements which I command thee this day then the Lord thy God will set thee on high aboue all the nations of the earth And all these blessings shall come on thee and ouertake thee if thou wilt obey the voice of the Lord thy God Blessed shall thou be in the citie and blessed also in the field Blessed shall be the fruite of thy body c. ExplicatioÌ„ and proofe This place is as a second notable witnes of Gods gracious promise and of his very true purpose to exercise a most fatherly and fauourable prouidence toward all his faithfull seruants and children touching all kinde of prosperitie and blessing while they walke faithfully and dutifully before him And although peraduenture some will obiect and say that these promises are legall promises and so not of faith or belonging to the faith of the Gospell and we also doe grant it to be so according to the first vse of the Lawe which is to discouer sinne and to conuict those of extreame vanitie whosoeuer seeke to be iustified in the sight of God by the workes of the Law Neuertheles this we adde therewithall and constantly affirme that to such as haue learned to humble themselues before God in the sight of their sins and haue receiued the gift of faith to relye vpon the fatherly prouidence of God through our Lord Ie Christ they are according to an other vse of the Law of God which is to guide and incourage all true beleeuers in the right way of obedience to God our heauenly Father they are I say the same with the promises of the Gospell And accordingly they are iustly to be apprehended beleeued by faith as no vaine incouragements to godlines of life like as the Apostle Paul affirmeth 1. Tim 4.8 Godlines hath the promise of the life present and of that which is to come And according to that 2. Cor 1.20 Al the promises of God are in Christ yea and Amen Likewise according to that Psal 34.9.10 Feare the Lord yee his Saints The Comfortes for nothing wanteth to them that feare him The Lions lacke and suffer hunger but they who seeke the Lord shall want nothing that is good Read also Psal 91.14.15.16 Because he hath loued me therefore will I deliuer him I will exalt him because hee hath knowne my name c. And Psalm 121.1 2 3 4. and so forth as was alledged before It cannot be denied indeede but insomuch as the best of all faile in obedience to God according to that of the Apostle Iames In many things we sinne all and they that are strongest in faith haue their weakenes so as they haue neede to pray Lord increase our faith and further also insomuch as it is the pleasure of God vpon holy and iust
considerations to try the faith and to exercise the patience of his seruants and therefore doe they meete with many afflictions yet euen in these respects also God hath most graciously promised that all shall worke together for their best Rom 8 28. as by the grace of God we shal more fully declare vpon some further occasion afterward In the meane season from these manifold promises of Gods most gracious and fatherly prouidence toward vs we cannot but see and acknowledge that the comforts are manifold to all those that doe truely and firmely beleeue the same Yea so plainely may we discerne it that it may seeme needeles to imploy any further labour to the laying of them forth any other way NEuertheles for some ouerplus if so be there may be any ouerplus of true spirituall comfort from faith in the fatherly prouidence of God we will of purpose vse some further diligence that through the good blessing of God we may seeke out and as it were sucke forth a more ful draught of consolation from this former ground of the promises thereof Question How may this be Answere First by considering the faithfulnes of Gods promises in all former times by the accomplishing of them in their due and proper seasons whether for mercy to his people or punishment vpon the wicked for his peoples sake and benefit that from thence we may confirme our faith concerning the present goodnes of God and in the certaine expectation of the like fulfilling of his promises for all time to come Secondly by looking to the generall testimonies of the word of God concerning Gods continuall prouidence answereable to those particular examples wherein he hath most rarely and miraculously illustrated and manifested the same Thirdly by hearkening to that experience which any of the faithfull seruants of God haue either proued in themselues or obserued concerning any other of their fellow-brethren Fourthly by our owne recordation and calling to our minde what God hath done for our selues or for any other of his children in our owne age and knowledge Fiftly by our earnest and speedie reprouing and rebuking of our selues for that discomfort which in time of temptation wee finde to be assalting and inuading our soules And therewithall also by a contrarie heartening and incouraging of our selues to be of good cheare in the Lord. But most of all by hearkening to those holy incouragements which God himselfe hath from time to time giuen vnto his seruants Sixtly by a watchfull taking of heede that we neuer lye securely in any sinne to the hindering or delaying of that comfort which God for his part hath readie and prepared in his hand for vs and likewise that wee doe not by any peruerse and froward dealing prouoke the Lord to deale crossely with vs. Seauenthly by a serious defence of Gods fatherly prouidence against all such obiections as the Diuel and carnall reason or infidelitie and atheisme doe suggest against the same Finally by a diligent meditation of those manifold fruites and benefits which all afflictions doe bring to the children of God euen from the least of them vnto death it selfe which is the greatest and last and as we may say the death of them all for euer and euer The consideration and obseruation of these things will no doubt inlarge our comfort if wee can wisely weigh them and laye them diligently to heart Explicatiō and proofe Let vs therefore staie a while as it were a seede time vpon them that so we may afterward in due season reape the haruest of them And first of all concerning the faithfulnes of Gods promises and for the singular comfort thereof the Lord himselfe doth not say in vaine I haue spoken and I will doe it Isay 46.11 And chapt 55.11 My word shall not returne vnto me voide but it shall accomplish that which I will and it shall prosper in the thing whereto I sent it Read also Ezek ch 12 v. 22 23 24 25 c. and Numb chap 23.19 This is planely to be seene both in mercies promised as was answered and also in iudgements threatened Touching the mercifull performance of the promise of Gods good prouidence in the ordering of the whole course of his creatures for our comfort we haue generall and long beaten experience according to that which wee read Gen 8.22 Hereafter seede-time and haruest and colde and heate and summer and winter and day and night shall not cease so long as the earth remaineth And according to that which wee reade againe in the same booke chap 9. verse 8. c. God spake also to Noah and to his Sonnes with him saying As touching mee behold I establish my couenant with you and with your seede after you And with euery liuing creature that is with you c. that from henceforth all flesh shall not bee rooted out by the waters of the flood neither shall there bee a flood to destroy the earth any more c. The like faithfulnesse hath God vsed concerning all the prophesies which hee hath giuen forth at any time for the comfort of the Church such as are the fulfilling of the prophesie and promise of their deliuerance out of Egipt Gen ch 15. verses 13 14. And of their returne out of the captiuitie of Babel Ier 25 11 12. c. and ch 33 7. Ezra ch 1. c. But most graciously concerning our spirituall redemptiō by the sending of our Sauiour Christ according to all the prophesies which were giuen forth of him euen from the beginning of the world Luk ch 1.70 Act. 3 24. ch 10 43. which spake long before of the time of his comming of the singular manner of his conception of his birth of the place of his birth of his carrying recarrying out of Egipt c. as we shall haue further occasion to consider more fully hereafter And touching the faithfulnes of God in his threatenings it may be euident by a good tast if we compare that which we read Iosh 6 26. with 1. King 16.34 Likewise if we compare 1. King 21.19 with ch 22.38 Againe 1. King 21. verses 23.24 with 2. King 9.6 7 8 9.10 25 26 34 35 36 37 and ch 10. v. 10.11 Moreouer 2. King 10.30 with ch 15.12 And if we compare the 2. vers of the 7. ch of the same booke with the 19. 20. verses of the same chapter Great therefore may be our comfort and reuerend ought our feare to be toward our God in either respect according to that we read Exod 15.11 Who is like vnto thee ô Lord among the Gods Who is like thee so glorious in holines fearefull in praises doing wonders And Ps 92.4.5 Thou Lord hast made me glad by thy works and I will reioice in the workes of thy hands O Lord how glorious are thy workes and thy thoughts very deepe And Psal 119.52 I remember thy iudgements of olde ô Lord and haue beene comforted Read also Psalm 77.5.10.11 12. c. And Psal 143.4 ◠My spirit
and Nations haue bene spared very long when as in the mean while God hath more speedily iudged his own people he causing iudgement to begin at his own house as the Apostle Peter teacheth Question 1. Epist 4.17 How are we to answere this obiection The Lorde vseth long-suffering toward the wicked Answere for the saluation of those among them which doe belong vnto him and to leaue the rest the more inexcusable But as touching those whom hee hath allreadie called home to the knowledge and faith of his truth hee doth chastice them betimes when be seeth them to beginne to goe astray least they should returne to their former wickednes againe Finally heÌ„ce it is manifest that God the righteous Iudge of all the world iudgeth his own childreÌ„ as wel as any other that without al partial respect of any either cause or ê‘son ExplicatioÌ„ proofe So in deed we read Iob 34.10 c. Hearken vnto me ye men of wisedome saith Elihu farre be it from vs to thinke that wickednes should be in God and iniquitie in the Almightie For he wil render to man according to his work and cause euery one to finde according to his way Certainlie God will not doe wickedite neither will the Almighty peruert iudgemeÌ„t c. Ro 2.6 God will reward euery man according to his works v 11. For ther is no respect of persons with God It is ofteÌ„ affirmed else-where Moreouer touching the long-suffering of God toward the wicked wee haue a notable place in the beginning of the same chapt And 2. Pet 3.9 The Lord is patient toward vs and would haue no man to perish but would all men to come to repentance And verse 15. The long-suffering of the Lord is saluation Neuertheles that he will chastice his owne children when they goe astray reade Psalm 89.30.31.32 c. But it is yet further instanced and alledged that not onely olde sinners but also that sometime yong infants yea euen the seede of the faithfull are taken away by death yea by the sword of mercilesse Tyrants as namelie by Herod in that his most sauage and cruel infanticide or murthering of many yong children in Bethlehem and in the borders there abouts Question How may Gods fatherlie prouidence be iustified in this Answere Onelie original corruption and attainder is of it selfe a sufficient cause why God in his iustice may not onely giue yong infants ouer to a temporal iudgement but also euen to eternal death in the seueritie of his iustice But no death neuer so sodeine or as it may seeme vntimely can at any time frustrate the eternal saluation of the yongest of those which doe belong to Gods most holie and eternall election ExplicatioÌ„ proofe It is so no doubt For in so much as they belong to our San Christ to the kingdome of God Mark 10.14 it cannot be that they should perish God also in taking them to his mercie by one calamitie the bitternes wherof they had not the reason to discerne he endeth most speedilie and at once all their miseries which would haue multiplied vppon them in a long continuance and course of life And further as touching the wicked seed of the wicked the Lord oftentimes cutteth them off as it were in the shell because according to the prouerb they are as the euill egge of an euill birde and for that as the Lorde knoweth the yong cuâ—be would in time prooue as craftie and by crafte as hurtfull to the Church as the olde foxes haue beene And that the whelpe of the woolfe would grow to be as rauenous as euer was his damme c. Well then wee acknowledging all these things to be true yet in so much as God hateth sinne Question and cannot but in his holie iustice inflict his heauie iudgements vpon sinners why as some boldly inquire doth not God at once by his power cause sinne to cease Yea as they feare not to expostulate quarrell with God why did he at all suffer sinne to haue any entrance into the worlde What shall wee say to these Question Answere This is most venterous and desperate boldenes in deede in all such as feare not thus to obiect To whom wee may both more iustlie and also more boldlie say with the holie Apostle Paul euen to the stopping of their presumptuous mouthes whosoeuer they be O man who art thou which pleadest against God Shall the thing formed say to him that formed it why hast thou made me thus Hath not the Potter power of the claye And so forth as it foloweth in the 9. chapter of the Epistle to the Romanes from the 21. verse of the chapter And further also seeing sinne is come into the world onelie through mans defalt as hath bene declared before it is for euer iust with God to punish sinne yea to punish sinne by sinne in the continuing and multiplying course thereof and one wicked man by another from generation to generation yea and his owne children also so farre as they shall communicate with the wicked world in sinne vntill he haue humbled and brought downe the pride and contumacie of all the world before his most high and glorious Maiestie euen to the perfect glorifying both of his iustice and also of his mercie both heere and in the world to come Explication and proofe For the further confirmation of the former part of this Answere reade Isaiah chapt 45.9.10 Woe be vnto him that striueth with his maker the potsheard with the potsheards of the earth shall the clay say to him that facioneth it what makest thou c. In the which reproofe we are not so to vnderstand the Lord as if he should peremptorilie forbid all reasoning in this case as though the obiection could not be answered and therfore must rest answerelesse but that herein he doth admonish the fraile creature of his dutie toward the most high and souereigne Maiestie of his Almightie most reuerend Creator That is to say that hee doe conceiue reuerendlie both of all the woâ—kes of his Creation and also of his prouidence without any contradiction against either of them And beside this ther is in this the Lords most iust prohibition and staying of all captious reasoning a perfect and familiar reason for the staying suppressing of all such presumptuous reasonings for euer For when as in all matters both of nature and also of arte heere belowe there are boundes of modesty acknowledged for the limiting of questioning which would otherwise prooue endlesse and vndutifull yea verie contentious and hurtfull For no man would allowe that the childe should quarrell with his Father because he is of no taller stature or of no better complexion or of no more noble birth c. And in matters of Arte wee will silence the scholler with this common rule Vnicuiq in sua arte credendum Euerie man must be of some credite in his arte No Artificer will like to be vrged to giue a reason of all
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
die their death Num. 23.10 so yea much more no doubt when the reuenging hand of God fell vpon him would he haue wished to haue beene as the least among the people of God to wit when the sword came against him in the slaughter of the Midianites Num. 31.8 And thus questionlesse would all the wicked desire when they are terrified by the vengeance of God breaking forth against them like as was noted before concerning the Egiptians at that time when the water began to returne forcibly vpon them Thus the iudgements of God vpon the wicked are many waies profitable and comfortable to the godly NOw let vs come to those fruites and benefites which the children of GOD doe in time reape to their comfort from the iudgements of God vpon themselues while they did liue in their sinne and after that also by his chastisements from the time that they began to repent and to turne vnto him Question And first what are the comfortable fruites or benefites proceeding from the iudgements of God vpon them while they lay in their sinnes and were not mooued to repentance or to say the most were onely entring into it Answere While the children of God are in this estate God vseth his iudgements or punishments as effectuall helpes First to humble them in the sight of their sinnes by a taste of that horrible wrath and miserie which is in the iustice of God due vnto them Secondly to stirre them vp to seeke for mercie and forgiuenesse Thirdly to make their deliuerance and saluation the more sweete and pretious vnto them Finally that by the recordation and calling to minde of the same their former punishments they being once turned to God might thenceforth take warning that they doe neuer returne to their former wickednes againe ExplicatioÌ„ and proofe You say well that the iudgements of God are effectuall helpes to the ends you haue rehearsed For it pleaseth God for the better expedition and more speedie effecting of his worke to adde vnto the threatnings of his word the execution of his curse in some measure euen vpon his owne elect children whom he findeth to bee by nature children of wrath and knoweth that they haue neede of such vehement awaking and rowsing vp out of their dead sleepe of sinne To this purpose reade in the booke of Iob. cha 33. verse 17 c. Where afâ—er that he hath spoken of the sundry afflictions wherewith God doth humble his children preparing them first by his bodily chastisements and then sending the instruction of his word vnto them then saith Elihu to Iob verses 2â— 30. Lo all these things will God worke twice or thrice with a man That he may turne backe his soule from the pit to be illuminated with the light of the liuing That is that he hauing his life prolonged may learne the way to the kingdome of heauen And hereof we haue the most wicked King Manasses for a notable example 2. Chron. 33.12 13. Of whom it is written that howsoeuer hee exceeded in wickednes and despised the ministerie of the Prophets which were sent vnto him yet when God cast him into tribulation that is gaue him into the hands of the King of Ashur who put him in fetters and bound him in chaines and carried him to Babel then he prayed to the Lord his God and humbled himselfe greatly before the God of his fathers And he praying to God God of his infinite mercy was intreated of him and heard his prayer and brought him againe to Ierusalem into his kingdome And then as the text saith Manasses knew that is he acknowledged the Lord to be God To this purpose also it is well obserued by a godlie learned man that by affliction as by a speciall helpe God vseth commonly to call them whom he will saue and make instruments of his saluation to others To the which end he alledgeth the example of Paul from the testimonie of the holy Scriptures and from Ecclesiasticall storie the example of Constantine the first Christian Emperour and of Edwine the first Christian King of Northumberland Of the which Edwine thus he writeth that notwithstanding he had married a Christian woman the daughter of Ethelbert a christened King of Kent who perswaded with him all that shee could and Paulinus also a preacher of the Gospel yet could he not be wonne till God had bumbled him by sundry afflictions No not till at the last hee was sore wounded by a wicked and desperate â—â—t throat who was suborned to kill him This is the obseruation of Mr. Foxe in the historie of King Edwine about the yeare of our Lord 630. Where also he alledgeth to the same end the late example of Martin Luther whose spirituall conflicts and agonies were many before hee could bee made fit to preach the doctrine of iustification by Christ openly And so saith hee bo all they most commonly which come to any liuely feeling or sensible working of Christ the Lord in them Hence it is that this confession is heard often in the mouthes of the seruants of God after that they are once truly and effectually humbled vnto him Blessed be God for such a sharpe checke that I had for such a losse for such a disgrace for such an imprisonment for such or such a danger for such a languishing sicknes for such a paineful or loathsome disease for such a wound for such a terrible feare in a grieuous thunder and lightening c. For if I had not bin thus or thus afflicted humbled I had not knowne my selfe I had not regarded Gods word I had neuer come to the feare of God I had perished in my sinnes c. If I had not lost such or such a friend or worldly stay I should not haue depended vpon Gods prouidence as now by the grace of God I see that I ought to doe Thus much therefore for the two former vses of afflictions or punishments or iudgements howsoeuer we doe thinke good to call them Now thirdly how the bitternes of such iudgements or afflictions sent of God doe make the saluation of God and his tender mercies the more sweete and comfortable I neede not to speake seeing no man can truly discerne what sweetnesse meaneth vnles hee haue tasted before what the sower is Finally touching the last point it cannot be doubted but that speciall iudgements of God are sent to the end they might leaue behinde them a memorable impression of his reuerend feare in the hearts of his children and so to nourish in them a continuall care of dutie answerable to the first entrance of their calling remembring alwaies that the anger of God against sinne is as great as any feare that is euer apprehended of vs. Psal 90.11 Who knoweth the power of thy wrath For according to thy feare is thine anger The practise of this memoriall is commended vnto vs Lament chapter 3. verses 19 20 21. in these wordes of the Prophet Remembring mine affliction and my mourning the worme-wood
of doe faile According to that 2. Cor. 1.8.9 Bretheren saith the Apostle Paul we would not haue you ignorant of our affliction which came vnto vs in Asia how wee were pressed out of measure passing strength so that we altogether doubted euen of life Yea we receiued the sentence of death in our selues because we should not trust in our selues but in God who raiseth vp the dead So then as the tempest trieth the marriner and the battaile the souldiar so doth affliction the faithfull Christian And that experience of Gods assistance in trouble and of his deliuerance out of trouble confirmeth and strengtheneth faith it may appeare by that which followeth in the 10. verse of the same first Chapter of the 2. Epistle to the Corint Wherein the Apostle writeth further concerning himselfe and Timotheus that they trusted that God who had deliuered them from so great a death and did deliuer them would also yet thereafter deliuer them still Read also 2. Tim 4.17.18 The Lord assisted me saith the Apostle and strengthened me that by mee the preaching might be fully knowne and that all the Gentiles should heare and I was deliuered out of the mouth of the Lion And the Lord will deliuer me from euery euill worke and will preserue me to his heauenly kingdome to whom be praise for euer and euer Amen And in the holy storie Dauid being strengthened by the Lord to preuaile against the Beare feared not to incounter against the Lion and hauing ouercome the Lion he feared not to try the combate with the armed giant Goliah Read also Psalm 23. Thus it is true that faith groweth and is heartened and made bold by experience of Gods former assistance and deliuerance Fiftly that affliction quickeneth and prouoketh the faithfull to praier it is also so certaine that he who hath no care to pray to God in his affliction may be truly said to haue no faith or at the least that it is for the time violently smothered and concealed in him The time of affliction is a speciall time of Praier Iames chap â— 13 And Psalm 50.15 Call vpon mee saith the Lord in the day of thy trouble And Rom 8.15 The Apostle Paul teacheth that it is a principall effect of the holy spirit of adoption to teach incourage and strengthen the children of God in all their necessities to cry Abba Father And verses 26.27 The spirit helpeth our infirmities c. And whether I pray you should children goe but to their Father when they bee in any distresse Hee is a foolish or proude childe whosoeuer hee be that will not seeme to bee beholding to his Father for his reliefe and succour It is doubtlesse and ought to bee the kindly affection of the children of God to let no affliction passe without the sanctification of Praier that so it might bee sanctified and blessed to their benefite Sixtly that God blesseth affliction to worke patience and meeknes yea the increase of so excellent a grace it is expresly affirmed Rom 5.3 Tribulation bringeth forth patience and patience experience and experience hope and hope maketh not ashamed And it may further appeare by that which we read Iames chap â— 4 For if patience haue the perfect worke as the Apostle teacheth it maketh those that doe so continue and cherish it that they be intire lacking nothing For to such it is aboundantly sufficient vnto them that they are sure they haue the Lord for their portion They knowe that he that shall come will euen come shortly and that hee will nâ—t tâ—â—ie and that hee will bring his reward with him Behold therefore how beneâ—iciall aâ—fliction is euen by the causing or rather occasioning of this excellent grace of patience and meekenes Whence it is also that both the afflicted and the mâ—eke are called in the holy Scriptures by one and the sâ—â—e nâ—me as it were For Hhanauim notâ—th the one as well as the other Psal 76.9 Zech. 2.3 Amos 8.4 and in diuers other places And hence also it is that we learne to moderate our iudgement concerning the afflicted and to bee farâ—e from rash condemning of them as if God had cast them off c. For that good fruite which through the blessing of God we find in our selues by our own afflictions causeth vs the rather to hope wel of Gods mercie toward those that are likewise afflicted And the rather also because we vnderstand that God liketh weâ—l of such and pronounceth them blessed So we reade Psal 41. from the begâ—nning of the Psalme The same likewise frameth our hearts to commiseration and mercifull dealing toward them aâ— in the same Psalme we are not obscurely admonished Which also is according to the expresse commandement of God Exod. 22.21 and Leuit 19 3â— 34 Thou shalt loue the stranger as thy selfe for ye were stranger in the lanâ— of Egipt Moreouer that former trialls and those more gentle doe hearten against greâ—t r it may be euident by that which was obserued concerning the fift branch of this Anâ—â—â—re Wee are indeede of oâ—r sâ—lues altogether vnapt to beare 〈◊〉 â—itly â—nd mâ—â—kely the least affliction which God lâ—iâ—â—h vpon vs. Behold therefâ—re the excellent wisedome and mercie of our GOD in that sometimes for a sâ—asâ—n as was saide he layeth a greater vpon vs that so hee may wiâ—â—e vâ— tâ— be the more willing to submit our selues â—o some lesser the which he seeth meete moâ—e ordinarily to exercâ—se and humble vs withall We make much of a little a king of our finger or of some tâ—â—fling losse c. But wheÌ„ God beginneth to call into question our whole welfare touching either bodilie health oâ— ouâ—â— aâ—d estate then we see the vanity of our former nicenesse in our vsuall complâ—â—ning for euery little or nothing Finally thaâ— God teacheth vs by want of health for a time to vse it better and to bee more thaâ—kfull for it when it pleaseth him to restore it vnto vs againe and so in the rest of his benefits it standeth with good reasoÌ„ in so much as â—hereby we vnderstand much better of what price and value they are Likewise we learne thereby from whom we receiue them and in whose power it is to take them away againe at his owne pleasure And therefore that wee ought to be mo e and more carefull to glorifie him in the inioying of them and nâ—t to serue our owne wicked lustes by them It is a common saying and câ—mmon exâ—erience proâ—eth â—t â—o bee true that by wanting rather then by enâ— ying Carenâ—o magis quam fruendo wee discerne the greatnes of a benefit Mucâ— mo e miâ—ht bee saide concerning the manifold fruite and benefit wâ—en comme h to the children oâ— God bâ— the fatherly afflictions corrections and 〈…〉 God ouâ— heâ—uenly Father as was answâ—red Fâ—r God no doubt dot â—y â—hâ—m teach vs many thinges as was also obserued once before the 〈…〉 not otherwise learne so well Such as are the deniall of our sâ—â—â—â— the contempt of this
be he that doth the worke of the Lord negligentlie c. Wee haue also notable examples such as is that of Ioab mentioned a little before 2. Sam 10.12 It is a right noble speach of a wise valiant captain of the Lords hoste Read also Ps 118.7 The Lord is with me saith the Princelie Prophet among them that helpe me therfore shall I see my desire vpon mine enemies See he doth not neglect or lightly esteeme of the helps which God gaue him Nay God himself doth not despise the help of his poore seruaÌ„ts as Iudges 5.23 c Where the spirit of God commendeth those that came forth to help the Lord but accurseth the rest Read also Act. 27 31. c. v 43.44 Verily God hath so wisely disposed of all things that though he ruleth all things as it is most meet he should or els they would be rawlie ordered yet he hath left enough for euery seruant of his to busie themselues about that to very good and blessed purposes in the seruice of his holie prouidence Thus the diuine and Fatherlie prouidence of God doth not frustrate the outward either ciuill or houshold indeuours of his children touching the affaires of this life Question But doth it not take away all deliberation and freedome of our thoughts and affections touching heauenlie things Answere No neither Neuerthelesse this we must alwaies remember acknowledge that all our freedome to minde or effect any thing that is good and godlie and perteyning to the kingdome of heauen it standeth in this that God himselfe doth first make vs free and then also that he confirmeth our libertie freedome by his holie Spirit and all through the grace of our Lord Iesus Christ working in vs that which is pleasing in his owne sight So indeed we read Heb ExplicatioÌ„ proofe 13.21 And in many other places familiarly knowne to those that are acquainted with the holy Scriptures As on the contrarie it is as plentifullie testified that without the grace of God making vs free we and all other are of our selues willingly at liberty onely to serue sin the diuell that also through our owne defalt Yea so are we in the voluntary bonds of sin and Satan that howsoeuer ther may be some appearance of goodnes in some actions before wee be renewed and set free by the holy Ghost yet all is but in hypocrisie or in some outward respect for vaine-glorie or worldlie profit c. So that it is but libertie in shewe and meere bondage in truth THese things thus obserued let vs nowe conclude this Article of our faith in the Fatherlie prouidence of God Question What is the danger of not beleeuing in God as in our most gratious wise and prouident Father the ruler and gouernour of all things as well as in him beeing the Almightie Creator Answere Without faith in Gods Fatherlie prouidence no man can be eyther trulie patient in aduersitie or trulie thankefull to God in prosperitie no not in haruest time for the outward fruites of the earth or in any other haruest or greatest plentie that may be of any of Gods blessings God can haue no glorie yeelded vnto him of such in any of his works nor be acknowledged any where with any reuerend regard of his diuine presence No such can hope for any good thing from him Nay it cannot bee but all such as beleeue not in the Fatherlie prouidence of God must needes without repentance proue verie Atheists and to be as the Apostle saith without God in the world nothing regarding his commandementes but walking after their owne lusts vsing the worst meanes and courses that may be howsoeuer they may possiblie make anie shifte for themselues Explication and proofe So great is the danger indeede for not onely are they Atheists who vtterlie denie God wherof there are but few to speak of that doe so farre harden their hearts but such also as denie him to be such a one as he hath reuealed himself to w t the Father Sonne and holie Ghost and also the Sonne to be God manifested in the flesh c. And consequently such are likewise Atheists in parte whosoeuer denie him to rule and gouerne any of his creatures specially mankind and among them chiefly his holie Church reiecting in his behalfe the Testimonie and declaration of his owne most sacred and holie word Herein therfore we are to condemne not onely those diuers sorts of Philosophers who either denied or doubted of the diuine prouidence altogether in that some of them called into question whether there be a God or no such as Protagoras and Melius are reported to haue bene likewise Democritus and Epicurus who leaue all to chance and fortune Or els doe as it were pinion and straighten the prouidence of God as they that make it nothing else but a bare prescience and fore-knowledge of all things as they are to come to passe and they that doe binde the Prouidence of God to a necessitie of naturall causes by a perpetuall and in-euitable connexion and progression of them as the Stoikes Seneca lib de Prouidentia Cicero 2. de Diuinatione Plinâ—natur hist lib 2. cap. â— vt sup Hieron in cap. 1. Abac. vt sup Damasc lib 2. orthodox fi â—a 19. Quest 8. and they that do excepte those things from Gods Fatherlie prouidence which are commonlie taken to be in mans owne free power and will and that according to a certaine souereigntie of his owne reason and disposition as Cicero and Plinie c. Wee are not onely I say to condemne their opinions but also all the erroneous doctrine of such as professing themselues Christians doe anie way abridge the holie and vniuersall prouidence and gouernement of God as if it did not extende it selfe to small and vile creatures or to mans ordinarie and common affaires But chieflie wee are to condemne the blaspemie of all Atheists and Epicures which in these dayes of the cleare light of the Gospell doe most sacrilegiouslie and impudentlie denie both God and all Diuine prouidence either for punishment of vice or reward of vertue c. For if wee should consent to so great wickednes and impietie howe can any think but that it must needes be to the euerlasting destruction both of our bodies and soules from the presence and fauour of God And no doubt also the cause why God doth so oftentimes forget as it were and withholde his Fatherlie goodnes and bountie and send scarcitie or sickenesse or warre c in stead of health and wealth peace and plentie c it is for that his good and fatherly prouidence is not so thankfully acknowledged in the ordinarie course of his mercies as it ought to be Certainly if we would glorifie God as we ought to doe for his gracious gouerning of his creatures to our benefit and comfort by the sending of the good word of his prouidence according to that Psal 147.15 c. We should not haue had such
is no other Sauiour but God as GOD himselfe doth very often affirme by his holy Prophet Isaiah And likewise in manie other places of the holie Scriptures But that wee may see into the ground of this mysterie more cleerely let vs more particulaâ—ly inquire after some proofes first that our Lord Iesus Christ the Sonne of God the second Person in the blessed Trinitie iâ— GOD. Secondly that hee is man And thâ—rdly that hee is in the vnion of the humane nature to the diuine one diuine Person both God and man and so a meet Meâ—iâ—tor betwixt God and man Question Fiâ—st therefore what proofe haue you that our Lord Iesus Christ the Sonne oâ— God is very true God Ans The proofes as I haue learned are diuers First those testimonies of holy Scripture which doe attribute the very name of God as of right belonging vnto him Secondly those that ascribe the essentiall attributes or proprieties of the diuine nature vnto him such as are eternitie omnipotencie infinitenes of wisdome perfection of Iustice and mercy and such like Thirdly such as ascribe the workes of the Deitie vnto him to wit the workes of creation the workes of gouernment generally ouer the whole world and more specially concerning the Church of God Fourthly such as shewe that the same duties of spirituall worship and honour are due to him which are onely belonging to God namely faith hope praier thankesgiuing c. These proofes doe euidently declare and very sufficiently warrant vnto vs the Deitie and Godhead of our Sauiour Christ And first that the holy Scriptures doe attribute the name of God as of right and not in way of resemblance belonging vnto him it is manifest by many places of holy Scripture Question Which are they Answere In the beginning of the holy Gospell written by Saint Iohn it is expressy affirmed that our Sauiour Christ there called the essentiall and eternall word is very God And in the end of the first Epistle of the same Euangelist that he is very God and eternall life Likewise the Apostle Paul Rom 9. verse 5. Christ is God ouer all to be blessed for euer Amen Explication and proofe These are very manifest testimonies indeedâ— And there are many other like to these both in the olde Testament and also in the newe Namely Isai 9.6 The mightie God as God the Father callâ—th him And Psalm 45.6 conferred with Heb 2.8 O God thy throne is for â—â—er and euer And Psalm 97. verses 1.7 confâ—rred with Heb 1.6 The Lord â—he word is Iehouah reigneth c. And let all the Angels worship him Likewise Psalm 102.25 conferred with Heb 1.10 Thou Lord in the beginning hast established the earth c. And Psal 104.4 conferred with Heb 1.7 where that which is saide of the Lord God in respect of his creation and gouernment of the Angels is attributed to our Lord Iesus Christ But of this sort of testimonies wee shall haue occasion to collect them when wee come to the workes of the Deitie attributed to our Sauiour Christ In the meane season this is plaine both from the one sort of testimonies as well as from the other that the name of God is properly and essentially ascribed to our Sauiour Christ Now let vs come to see some proofes that the essentiall attributes of the diuine nature be likewise ascribed vnto him And first of all concerning eternitie Question What proofe haue you that it is attributed to our Sauiour Answere We haue a manifest testimonie of it in the 8. chap of the holy Prouerbes of King Salomon from the 22. verse of the chapter to the 27. Where he doth in a holy figuratiue speech describe the Sonne of God vnder the name of the wisedome of God speaking thus The Lord hath possessed me in the beginning of his way I was before his workes of olde I was set vp from euerlasting from the beginning and before the earth When there were no depthes was I begotten when there were no fountaines abounding with waters Before the mountaines were setteled and before the hilles was I begotten He had not yet made the earth and the open places nor the height of the dust in the world The wisedome here spoken of by Salomon or rather he which spake vttered these holy words by the tongue and penne of King Salomon must needes be the eternall wisedome of God a Person distinct from the Father like as Paul the holy Apostle calleth our Sauiour Christ the Son of God the wisedome of God 1. Cor. 1.24 And in the same place also the power of God according to the further description of King Salomon in the place before alledged as we shall haue occasion to repeate afterward But for the present let vs here call to minde that there are many like testimonies for proofe of the eternall Godhead of our Sauiour As Isaiah chap. 9.6 The father of eternitie that is to say he that being eternall in himselfe and without beginning together with the Father is the author of eternitie to the Church insomuch as though it haue a beginning yet it shall neuer haue end For vnles he were eternall and without beginning he could not establish any thing to haue an eternal continuance And therfore it is further said Col. 1.17 He is before all things and in him all things consist And Hebr. 7.3 that hee hath neither beginning of his daies nor end of his life And Reu. 1.8 that he is Alpha and Omega the beginning and the ending who is and who was and who is to come euen the almightie The which almightie power of his is further argued from the works of the Deitie attributed to him as we shall haue occasion to obserue anone Question Now what proofe haue you that our Lord Iesus Christ the sonne of God is in that he is God infinit in maiestie and greatnes euery where present and filling all places Answere This may be perceiued by his owne words Iohn 3.13 No man ascendeth vp to heauen but he that hath descended from heauen the Sonne of man which is in heauen And againe Behold I am with yee alway vntill the end of the world Matth. 28.20 And by that which the Apostle saith Ephes 3.17 Christ dwelleth in the hearts of the faithfull by faith ExplicatioÌ„ and proofe These and such like speeches may well warrant vnto vs the vbiquitarie or euery-where-presence of the Deitie of our Sauiour howsoeuer his humanity was and is limited and circumscribed in his proper place For otherwise he would not haue said that hee was in heauen while hee was here on earth c. But seeing our Sauiour is not onely infinite in diuine Maiestie and greatnes but also in all diuine perfection let vs see some proofes of it And first more generally and then in some particulars Question First therefore what proofe haue you for the diuine perfection of our Sauiour more generally Answere In the sixteenth chapter of the Euangelist Iohn verse 14. our Sauiour himselfe
at the things which were reported by them And verse 20. it is further testified concerning the Shepheards themselues that they returned glorifying and praising God for all that they had heard and seene as it was spoken vnto them And concerning the blessed Virgine Marie it is said verse 19. That she kept and pondered all in her heart Moreouer concerning the wise men we read Matth cha 2. And not onely of their reuerend estimation of our Sauiour as the whole history sheweth but also of their great trauell as we read in the latter end of the first verse Of their boldnes verse 2. Of their ioyfulnes without all offence at the externall basenes of our Sauiours birth and of their homage and worship done vnto him verses 10.11 And last of all of their circumspection and care to performe their faithfull allegiance verse 12. Concerning in the example of Simeon wee read Luke ch 2. verses 28.29.30.31.32 Hee tooke our Sauiour vp in his armes and praised God and said Lord nowe thou doest let thy seruant depart in peace according to thy word for mine eyes haue seen thy saluation c. Read also verses 34.35 Behold this child is appointed for the fall and rising of many in Israel Finallie concerning the Prophetisse Anna we read as it foloweth in the same chapter verse 36. Ther was a Prophetisse one Anna c. And verse 38. She comming at the same instant vppon them confessed likewise the Lord and spake of him to all that looked for redemption in Ierusalem All which examples no doubt are recorded The daÌ„ger of not beleeuing this Article not onelie for the discourse and explanation of the holie Storie but also for our instruction and like imitation vpon the same considerations which moued them both to thinke speake and doe as they did THe duties therfore of faith concerning this Article beeing such as haue bene described now in the last place of our inquirie what is the danger of not beleeuing in our Sauiour Christ the eternall Sonne of God borne in due time Question verie true man of the Virgine Marie The holie Apostle S. Iohn teacheth and verie earnestlie affirmeth that euerie Spirit which confesseth not that Iesus Christ is come in the flesh Answere is not of God but that this is the Spirit of Antichrist Hee doth so indeede as we reade in the 3. verse of the fourth chapter of his 1. ExplicatioÌ„ and proofe Epistle And there is verie good and necessarie reason why he should teach so For he that denieth the truth of the humane nature of Christ denieth the comming of Christ yea and all the fruites and benefits both of his birth and also of his whole life and death And therin he is an open aduersarie to God and his Christ as the word Antichrist it selfe giuen for the title of such plainly sheweth according to the Greeke language And beside that insomuch as it is a grace of the Spirit of God to teach Christians to confesse that according to this Article of the Christian faith Iesus Christ is come in the flesh as the Apostle saith in the former verse it must needes be that all such as denie it are of the Spirit of Antichrist and be therein open aduersaries to God who hath sent his Sonne in the flesh trulie Conceiued by the holie Ghost Such Antichristes and aduersaries both to God and his Sonne our Lord Iesus Christ were the Simonianites Valentinians Marcionites Apollinaristes and many other sortes of heretikes as they haue bene rehearsed before in the Article of his Conception by the holie Ghost with their seuerall heresies against the humane nature of our Sauiour The beliefe of all which heretikes was no doubte nothing better then an aierie and vanishing beliefe euen a shadow and spectrum of faith and no true faith in deede euen answerable to that which they held that our Sauiour had no true bodie but onely an outward appearance of a bodie and which as the Diuell bewitched them to thinke was but a spirituall or aierie thing of some strange coÌ„position not like vnto ours c. And thus by the goodnes of God wee are come to an ende of our inquirie concerning the Article of the birth of our Sauiour Christ according to the propounded order of our course NEuerthelesse vpon some good consideration wee will yet more particularlie inquire as in way of an appendix why the name of the Virgin Marie is mentioned in this Article of our beliefe For it is verie vnskilfullie yea most wickedlie and blasphemouslie misconstrued by manie as though Marie herselfe had bene such a one as had bene conceiued without sinne to the ende that in respect of her owne puritie of nature our Sauiour might be borne and brought forth of her without all spot of sinne Whervpon also haue followed these hereticall conclusions that she is to be esteemed for our Ladie here on earth and a Queene in heauen therfore to be pictured with a crowne vpon her head so painted in Church windowes c with an opinion that shee hath power and autoritie to command her Sonne and therfore is to be praied vnto c. But all these are false causes coined in the deceiuable shop of mans superstitious and idolatrous braine to be vtterlie condemned and abhorred of all true Christians as intollerable blasphemies against God and most hainous iniuries done to the blessed virgin Question I aske therefore what be the true causes or reasons which may be beleeued to be such indeed Answer First for the more full certaintie or perspicuitie plainenes of the holy history it selfe Secondlie that our beliefe might be so much the more eâ—â—aâ—e and vnfoulded concerning the truth of the humane nature of our Sauiour Thirdlie that as hath bene said alreadie shee might be had in memorial for a notable example to vs of beleeuing in Christ and of obeying his Gospel and of blessing praising and magnifying the name of God for our saluation which is brought to light by the incarnation and manifestation of him ExplicatioÌ„ proofe These are the true causes indeed as may be discerned by that which hath ben set downe before For how can God be sufficientlie praised for this most gracious worke of his And what place is ther left for any doubting seeing not onely according to the prophecie of Isaiah it is testified that the Mother of our Lord was a Virgine notwithstanding the conception and birth of this childe but also seeing it is particularlie described vnto vs who that holie Virgine was by her name by the place of her dwelling by her parentage in that shee was the daughter of Elie by her husband to whom she was first betrothed and afterward married by her kindred in that Elizabeth the mother of Iohn Baptist was her Cosine c. Luke chap 1.26 c. and ch 3.23 We cannot denie but the Papists are ready to alledge other causes namelie because as they teach the blessed Virgin is to be honoured
work the Diuel answered that his name was Legion for saith one of them as if he were the chiefe among the rest we are manie These weâ—e those Diuels who beeing cast out of the miserable captiue did by the permissiâ—n of our Sauiour for the further manifesting to vs howe malitious and mischieuous they are enter into the heard of the Gadarens sâ—ine in nâ—mber about two thousand and carried them all with violence into the Sea and so drowned them euerie one FInallie touching the miâ—aculous conuersion of poore sinners from their sinnefull estate with the gift of grace to minde the holie waies of God these alreadie mentioned who were deliuered and set free from that bodilie possession which the Diuels had of them may be notable examples For this I doubt not but that our Sauiour did magnifie his mercie from one degree to another as was said before But beside these the admirable grace and power of our Sauiour The Comfortes of them was extraordinarilie manifest in the calling of his disciples some from fishing and mending of their netts Matthew from the custome table to his ministerie And by the conuersion of the thiefe hanging vpon the crosse c. These and if there be any other such like beside them are the sundrie sortes and kindes of those miracles which our blessed Sauiour wrought to declare himselfe to be the onlie true Messiah sent of God that the doctrine which hee taught was the doctrine of his heauenlie kingdome The particulars of which miracles were infinit as the Euangelist Iohn witnesseth chap 21. vers 25. in the last words of the Gospell which hee affirmeth to be verie true by this word of holie asseueration Amen Of the which truth it is both our dutie and our blessing to be vndoubtedlie perswaded yea and also of euerie other thing which is written by him and other Euangelistes concerning our blessed Sauiour Thus farre concerning those miraculous and diuine works which our Sauiour Christ did in due time performe to the ende hee might make himselfe knowne to be the true Messiah and the great Prophet sent of God BVt was there anie former promise made to the Church of God that the Messiah should worke such great and admirable workes Question when hee should come Answere Yea. God promised of olde that he should be a Prophet like to Moses that is to say mightie both in word and also in deede as Moses was ExplicatioÌ„ and proofe It is true according to that we read Deut chapt 18. verse 15. c. And that Moses was mighty in word and deed the historie of Exodus c. is a plaine and plentifull proofe of it And so is it worthilie testified by Stephen that notable Martyr Act 7.22 Moreouer there are sundrie other prophecies which doe not obscurelie point vs herevnto as namelie Isai 35. verses 5.6 c. The eyes of the blinde shal be lightened and the eares of the deafe shal be opened Then shal the lame man leape as an Harte and the dumb mans tongue shall sing c. And ch 62.1 c. compared with Luke chap 4.18.19.20.21 And Ioel 2.28 c. compared with Act 2.14.15.16 c. For all those graces and giftes depended vppon the appearing of our Sauiour and were giuen by him vnto the Apostles according to that Prophecie of Ioel and such other like NOwe from the Promise let vs come to the Comfort wherevnto the Promise alwaies leadeth faith Question as it were by the hande What therefore may that Comfort be which faith laieth holde of from these miraculous workes of our Sauiour Answer Much euerie way while we consider and beleeue that the most gracious and sauing power ofâ— our Lord Iesus Christ extendeth it selfe both to soule and bodie to euerie facultie and power of the one and to euerie parte and member of the other both inwardlie and outwardlie yea and to all creatures else both in the Sea and on the land and in the aire for our preseruation against the Diuel and all calamities or molestations of this life that they should be no way perniciouâ— and hurtfull vnto vs but chieflie for the furtherance of the eternal saluation both of our bodies and soules in the kingdome of heauen â—xplicatioÌ„ 〈◊〉 proofe Great indeede is the comfort hereof to all true beleeuers in that the due consideration of all the gratious and mightie works of our Sauiour cannot but exceedinglie relieue and strengthen the imbecilitie and weakenesse of Faith Be of good comfort say the people to blinde Bartimaeus For say they Hee calleth thee Wherefore Bartimaeus threwe of his cloake and ranne to our Sauiour as we read Marke 10.49.50 Much more may we comforte our selues to hope for good things from our most blessed Sauiour considering his owne wordes to some other as Matth 9.22 Daughter be of good comfort thy faith hath made thee whole And further that it was the purpose of our Sauiour by all his miraculous workes to comfort vs from the beholding of his mercifull affection to hope for all the good things from him it may be obserued from the Prophecie of Isaiah chap 53.4 as it is applied by S. Matthew chapt 8. verse 17. in these wordes That it might be fulfilled which was spoken by Esaias the Prophet saying Hee tooke on him our infirmities and bare our sicknesses Yea our Sauiour himselfe testifieth expresselie that he wrought his great workes to comfort our faith in the hope of saluation by him And therfore at such time as the scribes cauilled in their hearts against him because he had said to the sick of the palsy Thy sinnes are forgiuen thee Our Sauiour rebuked theÌ„ But for the comfort of those of the companie that were teachable he saith That ye may knowe that the Sonne of man hath autoritie in earth to for giue sinnes he said to the sick of the palsie saith the Euangelist Arise take vp thy bed and goe to thine house Now this we may assure our selues of that our Sauiour hauing this power and therwithall this mercifull affection while he was on earth hath not laide it downe or diminished it by his Ascension vp into heauen O therefore howe preciouslie ought we to esteeme of all the gratious miracles of our blessed Sauiour as beeing verie necessarie beneficiall and comfortable helpes to the strengthening and chearing vp of our feeble faith Verilie if we would diligentlie and reuerendlie read heare meditate and ponder them in our hearts as we ought we should assuredlie find them exceedinglie comfortable to vs euen in the times of our greatest distresse They would surely raise vp our heartes to the cheerefull hope of all meete succour from him here and of eternall saluation by him in his heauenlie kingdome in the life to come Thus then as was answered wee may iustlie affirme that the comforte is euerie way verie great ANswerable therefore to the Comfort ought the dutie to be Question What say you to that Answere We ought indeede to be as
by the ministery of those his honourable officers Magistrates into whose hands hee hath put the sword of iustice to take vengance of euill doers Not onely to the end that euill might be taken out of the way and other learn to feare but also that the parties themselues might be brought to repentance by punishment at the last who would not by any other meanes be reclaimed so long as they escaped For to this end the speech of the conuerted thiefe is notable as though he should haue said thus to his fellow Howsoeuer when we had liberty to doe what we list and tyrannized at our pleasure ouer poore trauellers which fell into our hands in the woods or desert places as if we had been Lords and Kings ouer them yet now hath God brought our wickednes to light and armed the sword of his Magistrate against vs and we are presently vnder the sentence of our temporall condemnation wee ought now all desperate obstinacy laid asid to call our sins to minde to lament and bewaile them and to seeke to God for mercy that we may happily preuent his eternall damnation And thus it is euident from the effects euen in the first part of the speech of this man that God had wrought a most gratious coÌ„uersion change in his heart seeing he doth no other thing but that which God doth in his holy scriptures coÌ„mand all his seruants to do wherevnto he perswadeth vs by many holy reasons both in regard of that zeale we ought to haue of his glory also for that loue coÌ„passioÌ„ which we owe to miserable sinners if happily we may couer a multitude of sinnes to be the blessed instrumeÌ„ts of God to the sauing of their souls Leu. 19.17 Ia. 5.19.20 Iude. ver 20 21 c. But let vs now come to the words of the confession both of his owne sins and also of the sins of his fellow thiefe Wherin he prosecuteth the former motiue touching the desired repentance of his fellow and for the profession and declaration of his owne as it followeth We are indeed righteously here for we receiue things worthy of that we haue done Wherein we haue to consider two other excellent graces as testimonies of the notable repentance of this man First in that he doth not goe about to excuse or lessen his sinne as hypocrites doe but he acknowledgeth it to the full by a simple and plaine confession and that no doubt with godly sorrow for the same like as Achan doth vpon the holy and fatherly exhortation of Ioshua the Magistrate of God Iosh 7.19 20 21. And Dauid Psal 51. and Paul 1. Tim. 1.13 14 15 16. Secondly as a consequent of the former we haue this further testimonie of the vnfeined repentance of the conuerted thiefe that he doth acknowledge the punishment to be iust that was inflicted vpon him and his fellow yea though it was a very grieuous and sharpe one Whereby also the truth of the former point is argued touching his acknowledgement of the greatnes of their sinne which was no petty pilfering but cruell robbing c. Thus much briefly of the second branch of his speech The third branch coÌ„teineth the testimony which he gaue of the inocency righteousnes of our Sauiour in these words But this man hath done nothing amisse From which words we may iustly coÌ„ceiue that he was inlightned by the holy Ghost rightly to know beleeue in the Lord Iesus Christ not only as being righteous in himselfe but to be righteous for him for so many as should belieue in him according to that of the Prophet Ieremiah ch 23.6 They shall call him the Lord our righteousnes A further confirmation of this his faith is his prayer which followeth in the last branch of his speech as we shall see by and by when we come to it In the meane season this is singularly to be noted that our Lord Iesus Christ being silent himselfe at all the reproches of the wicked doth neuertheles by this man thus wonderfully conuerted and graced as it were by a mightie and zealous preacher or martyr reproue reuerse the vniust sentence both of the Iewes and Pontius Pilate as wel as the vniust railing of the wicked and obstinate thiefe This verily was a wonderfull worke of God that he should giue so great a grace to this poore crucified man that when his choise Disciples fled from him and Peter for all his courage was vtterly daunted for the time and though Iohn were present neare to the crosse of Christ yet was as mute as a fish as we say in the common Prouerb that he should from the crosse as it were from a high pulpet giue an open and loude testimonie of our Sauiour Christ his innocencie It was no doubt a testimonie of a cleare reuelation giuen vnto him by the Spirit of God and of our Saviour Christ as also proceeding of a liuely faith by the gift of the same Spirit This as was saide euen now is very manifest from the last part of the speech of this conuerted man that is to say by his prayer which is a liuely fruite of his liuely faith as it followeth reported by the Euangelist Luke in this manner And he saide vnto Iesus Lord remember me when thou commest into thy Kingdome Hinc perspâ—â—imus inquit Caluiâ—us quam perspicaces et fuerint mentis oculi quibut vitaÌ„ in morte celsitudinem in ruina gloriam inprobro victoriam in exitio regnum in seruitute intuitus est In Harm Euang. Where he writeth excellently of this wonderfull conuersion as of the most rare and memorable example extant from the beginning of the world For if he had not bin inlightened with a true and liuely saith he could neuer had a heart to haue praied thus It is aboue all reason that he should without a rare faith looke vnto Christ hanging vpon the crosse with a torne and bloodie bodie now neare to death and on all hands as we may see reuiled and mocked and yet for all that to acknowledge him the Lord of life and glory and the King and Prince of the saluation of all the elect of God and that he had power and authoritie according to the pleasure of his will to dispose of his kingdome to grant remission of sins euerlasting life saluation to whoÌ„ he would But thus we see he doth if we doe duly consider the words of the praier which he vseth For he calleth him Lord not as he should speak to one by vsing a title of coÌ„mon curtesie or ciuility c. as though he should haue said Sir but he doth it of religious subiection reuerence and by humble supplication in regard of a diuine and souereigne power which he now by the eyes of faith sawe him to haue Neither would he haue ascribed a kingdome vnto him vnlesse he had bin perswaded that he was a king indeed according to his title vpon the crosse yea
what time this gracious worke was accomplished to wit about the sixt houre The which being litle regarded of the scornefull beholders though indeed it was a very wonderfull and miraculous worke the Euangelist declareth further that it pleased God to take an other kind of course to reproue this wicked people then by his insensible creatures Of the which sort the Euangelist rehearseth two in our present text The first that from the sixt houre to the ninth God had as it were put out the light among the people the reason whereof was that he had taken away the light from the Sun which had bin from the fourth day of the creation vntill that time and so euer since the ordinarie instrument lampe thereof The second reproofe by insensible creatures was the miraculous rending of the vaile of the Temple through the middest But as touching the rending of the vaile in so much as it seemeth that Matthew Marke doe rehearse it in the more orderly course together with a more full narration of other things of like nature we will deferre to speak of it till we come to them In the meane season let vs diligently consider of this one wonderfull and fearefull worke of God in casting darkenes vpon the face of the earth Whereby no doubt the Lord God from heauen would make manifest to the reproofe both of Iewe Gentile but specially of the most vnthankfull wicked and blasphemous Iewe these foure things First the greatnes and grieuousnes of their sin in the own nature insomuch as most grosse ignorance was ioined with most extreame impietie the which the Sunne was as we may say ashamed to behold any longer or to cast forth her beames that any should continue their contumelious gazing vpon this spectacle most vnworthy their beholding Secondly God doth hereby declare how grieuous displeasing vnto him tâ—eir sinfull dealing was for their parts against our Sauiour to be blessed and adored for euer Thirdly as a further consequent thereof that his most heauie terrible punishment should in due time as it came also to passe within a few yeares after fall vpon theÌ„ together with grosse blindnes of their vnderstanding as appeareth to this day For darknes was a most fit signe to threaten portend such a grieuous calamitie in either respect insomuch as ignorance all kind of aduersitie and the trouble or vexation thereof is in the holy Scriptures vsually termed by the name of darknes as on the contrarie true knowledge prosperitie comfort is by light according to that Isay ch 5.30 ch 8.22 9.1 â— ch 6â— 1.2.3 Lament â— 1.2 Ezek 37.7.8 Amos 5.18.19.20 Micah 3.6 and in many other places Read also 2. Cor 3.14.15 Fourthly God did by this darknes plainly giue to vnderstand that the crucifying of the Son of God so vilely accounted of among these crucifiers is a matter of most worthy memorable note and of the greatest both precedence and consequence as one may say that euer hath bin or shal be from the beginning of the world to the end of the same For to this end he hath by this shaÌ„ge darknes made this time of special note not onely by holy Scriptures but also by many testimonies of heathen records The strangenes of this miraculous darknes is to be obserued in three things The grouÌ„d historie of his leading to be crucified First in the cause of it which was noe naturall eclipse or defect of light by the interposition of the Moone as it commeth to passe in our ordinarie eclipses much lesse by the shadowe of any darke cloudie weather but as the Euangelist Luke reporteth by the defect of light in the Sunne it selfe and that also in the time when it should haue bin as we make reckoning in the full strength and brightnes of it For as he writeth guided by the Spirit of truth about the sixt houre that is about high noone The Sunne was darkened And that it was no ordinarie eclipse by the interposition of the Moone the time of the moneth when this darkenes was vpon the earth doth of it selfe declare insomuch as it was at the full and not in the newe of the Moone that the Passouer was celebrated by the ordinance of God as well as by the constant practise and custome of the Iewes themselues This therfore doth first of all shew that this darkenes was most extraordinarie and miraculous like vnto that darkenesse which God cast vpon the Egyptians as a punishment for their crueltie against the Israelites though it continued not so long and of the like nature with that blindnes which the Angell cast vpon the Sodomites who made their more then beastly assault against the house of Lot Secondly the continuance of it in one equall degree of darkenes yea of grosse and vncomfortable darkenes no doubt by the space of three whole houres sheweth that it was no ordinarie eclipse Thirdly in that although the naturall cause of the darknes was a most extraordinarie defect of light in the Sunne it selfe to all the land of Israel and by all likelihood an obscuring of the aire ouer that part of the world insomuch as the cause of darkenes was in the fayling of the Sunne it selfe yet God so ordered the matter that from no record it is alledged hetherto that it was so palpable in any place as it was in Israel As if the Lord minded to promise light and peace to the Gentiles though he threatened warre and miserie against the obstinate Iewes So that in this respect he tooke a contrarie course to that of the darkenes of Egypt which threatened desolation to the Egyptians when as light at the same season shined onely to the Israelites in Goshen where they dwelt in portion of the land of Egypt as a promise of coÌ„fortable deliuerance vnto them Exod 10.21.22.23 And thus this three houres darkenes which was as three Euangelists Matthewe Marke and Luke doe testifie continued from the sixt houre to the ninth it was a doleful Sermon of three houres long to a most lightsome vehement reproofe and condemnation of the most blind ignorance and most deadly malice of the persecutors of the glorious Sonne of God our blessed Sauiour Thus much briefly concerning the second space of time belonging to the last part of the execution of our Sauiour THe third space which is the last of the third part of the storie of the execution is now to be henceforth weighed pondered of vs to wit from the ninth houre to the taking downe of the body of our Sauiour from the crosse Wherein many things of most graue moment will offer themselues to vs as being most worthy our best considerations as the text it selfe wil most faithfully lay before vs. Let vs therefore first of all looke vnto that Question Which of the holy Euangelists doe most fully report those so worthy things as fell out in the same Answere The Euangelists Matthew and Marke are most large in the most
all things shall be restored Acts 3.21 when there shall be new heauens and a new earth 2. Pet. 3.13 Apoc. 21.5 Well therefore brethren saith Beza let vs change our selues betimes lest otherwise it come to passe that God bring a change vpon vs. Let vs with feare and trembling take vnto vs that contrite and humbled heart which hath through the very long suffering of God beene offered vnto vs by the preaching of the most holy word of God that we may once truly and vnfeinedly say vnto him with the Prophet O eternall God rebuke me not in thine anger neither chastise me in thy wrath O that God would giue vs this minde THe last of these extraordinarie Preachers is death it selfe The which though of the owne nature it is more deafe and dumbe then any of the former In fine Hom. 33. in principio Hom. 34. yet saith Beza the Sermon thereof was farre more cleare and notable then the rest For this hath proclaimed as it were with a shrill voyce that the man crucified whom his enemies thought that they had ouerthrowne did by death euen slay death it selfe and that in such wise that those hooked and clasping bonds wherewith it held the dead bound being loosened it selfe was constrained as it were by opening the very chaps of the graue to let goe the pray as though it should say Goe forth ye captiues euen when ye thinke good your selues And if saith Beza we doe examine the wordes of the Euangelist Matthew verie diligently we shall see that this opening of the graues did first of all continue the three last howres of the day mentioned in this storie and after this the night and the day of the Sabbath and then also all that night to the beginning of the third day vntill hee that was the true light rose againe and these also whose graues were laid open with him in the morning of that which we call the Lords day But of the resurrection of these more afterward In the meane season this opening yea this so long lying open of the graues immediately vpon the death of our Sauiour preacheth euidently to all those that be not starke deafe and stone blinde as we may say that it is by the vertue and merit of this most satisfactorie and meritorious death that we are deliuered from the tyranny and power of death hell and eternall destruction it selfe And thus we may see that our Sauiour himselfe said not in vaine Luke 19.40 If these should hold their peace the stones would crie For the earth and stones and graues and â—he heauens haue cried out a lowd as wee haue seene so soone as our Sauiour ceased his speech And note that by all those graue and reuerend works God did most fearefully rebuke the most wicked practise of the beholders of our Sauiour in their mocking and scorning of â—im Hetherto of these things which did more immediately accompany the death of our Lord and Sauiour Iesus Christ NOw we haste to those things which did more remouedly and successiuely follow euen to the taking downe of his body from the Crosse These also may wee well call the effects of the death of our Sauiour but with this difference that beside they are not so immediately accompanying his death but somewhat further remooued they are also workings in reasonable creatures and not in those that be vnreasonable yea and without sense as were the former Of the Subiects as we may say wherin these effects vttered themselues in their diuers maner of working we haue fiue sorts to consider of The first were the Centurion that is the Captaine of an hundreth and his souldiers in generall or for the most part The second were the multitude to speake of them likewise generally and for the most part The third were the Disciples of our Sauiour Christ who were best affected toward him The fourth were the chiefe of the Iewes that is the high Priests and Pharises and Elders of the people who were worst affected of all the rest The fift sort were those speciall souldiers who were the executioners of our Sauiour and as it is likely had the taking downe of his bodie from the crosse committed vnto them as well as the crucifying of the same To whom also we must adde that one souldier who of voluntarie wantonnes or rather of a licentious crueltie but yet not without the singular prouidence of God as after we shal see aboue all vsual custom thrust him into the side with his speare Of these seuerall sorts let vs therefore inquire in order And first of the Centurion and his souldiers more generally considered Concerning whom let vs call to minde the words of the holy story Question Which are they Answere Now saith Luke chap. 23.47 when the Centurion saw what was done he glorified God saying Of a surety this man was iust The Euangelist Marke writeth of this point thus chap. 15. verse 39. Now when the Centurion who stood ouer against him saw that he thus crying gaue vp the Ghost he said Truly this man was the Sonne of God But Saint Matthew chap. 27.54 he ioyneth to the Centurion those that were with him in these words When the Centurion saith he and they that were with him watching Iesus saw and felt the earthquake and the things that were done they feared greatly saying Truly this was the Sonne of God Exâ—licatioÌ„ This is indeede the verie true report of the holie storie and that also by the consent of the three Euangelists coÌ„pared together Whereby we may the more clearely fully and perfectly vnderstand this point And that three waies First touching the persons affected who they were for though Luke and Marke mention the Centurion alone as the chiefe yet Matthew expresseth his band also Secondly touching the causes whereby they were affected not onely as Marke saith for that our Sauiour died in a strange manner that is not aâ— a bird if a man may so speake in this case but as a lion vttering forth a mightie voyce but also as Matthew and Luke doe further declare because he felt the earthquake and saw the other strange things that fell out such as were the darknes before and like enough the cleauing of some stones obseuing also no doubt the constancie of the faith of Christ in commending his soule into the hands of God in the name of his father Thirdly in respect of their wordes whereby they declare how effectually they were for the time affâ—cted and moued for not onely did the Centurion giue glory to God saying He was a iust man as Saint Luke saith but he said also that he was the Sonne of God as Saint Marke testâ—fieth Nâ—ither did he alone say thus but his company also being stricken with greaâ— feare consented to the same and so at once condemned â—otâ— the Iewes and Pilates and their owne vniust proceedings against him Thus benâ—fiâ—ialâ— as we see the conference and comparing of the Euangelists is But here we cannot
God for euer and euer And therefore that knowing our selues to be once deliuered by our Sauiour wee doe thenceforth generally renounce all vngodlines and wicked lusts that is to say all our sinne and wickednes which our Sauiour suffered for on our behalfe This generall doctrine may profitably be illustrated by some particular sins which the sufferings and death of our Sauiour ought in speciall manner to moue vs to forsake Question Which therefore may some of them be Answer To speake more particularly the due meditation of the sufferings and death of our Sauiour must needes be as a most strong engine to make a notable battery yea to worke the ouerthrow of all pride and vaine glory and of the inordinate loue of the profits pleasures and honours of this world the which doe naturally and through the suggestions of the Diuel mightily rule and reigne in our wicked hearts ExplicatioÌ„ proofe They do soe indeed Yet the power and death of our Sauiour is more mighty in the hearts of true beleeuers to suppresse and destroy them then our own naturall corruption and the tentations of the diuell are to continue and vphold them in the strength of their dominion For who can be prowd of himselfe if hee doe duly bethinke himselfe after what manner it was necessary for the Sonne of God to abase himselfe for vs or else vile and wretched sinners that we are we must haue perished in the most base filth of our sinnes for euer And who louing Christ that died for him can immoderately affect the world and the things thereof when he seeth by daily experience that the world and all things therein are vnkindly aduersly bent against him Loue not the world therefore saith St. Iohn nor the things that are in the world c. 1. ep 2.15.16 Thus much for a taste of those euills which the meditation of the sufferings and death of our Sauiour doe call vs from Question NOw which are the good things which they moue vs vnto and call for at our hands Answer The due meditatioÌ„ of the sufferings death of our Sauiour teacheth requireth of vs not onely to denie vngodlines and worldly lustes as hath beene alreadie answered but also that we liue soberly and iustly and godly in this present world So in deede we reade Tit. 2. verses 11.12.13.14.15 For saith the Apostle the grace of God which bringeth saluation to all men hath appeared What grace Explication and proofe Euen the most free fauour mercie of God in giuing his onely Sonne our Lord Iesus Christ to the death for vs. This grace as the Apostle addeth teacheth vs not onely to denie vngodlines and worldly lustes but also that we should liue first soberly that is with good moderation touching the vse of those worldly blessings which God hath blessed vs withall secondly righteously that is in yeelding to all and euery one that which of right belongeth vnto them for the comfort of their life thirdly that wee should liue godlily that is with a religious and holy regard to obey and please God in all things specially in the duties of his diuine worship and spirituall seruice Looking as the Apostle addeth yet further for the blessed hope and appearing of the glory of the mighty God and of our Lord Iesus Christ who gaue himselfe for vs that he might redeeme vs from all iniquitie and purge vs to be a peculiar people vnto himselfe zealous of good works These things saith the Apostle teach and exhort and rebuke with all authoritie And that by good reason euen from this most weightie consideration of the death of the Sonne of God our Sauiour to redeeme vs. A learned Interpreter speaking of these three words of the Apostle Soberly iustly godly he moueth to the carefull regard of them in these two verses following in Latine Haec tria perpetuó meditare aduerbia Pauli Haec tria sint vitae regula sancta tuae The which we may english thus Three words of Saint Paul in minde see thou beare Sober iust godly lifes good rule they are For the proofe of the same duties belonging to the consideration of the sufferings death and blood-shed of our Sauiour vpon the crosse reade that notable exhortation of the Apostle Peter 1. Ep. chap. 1. ver 13. c. Wherefore gird vp the loines of your mindes and be sober c. As obedient children not fashioning your selues to the former lustes of your ignorance But as he which hath called you is holy so be ye holy in all manner of conuersation c. Knowing that ye were not redeemed with corruptible things as siluer and gold from your vaine conuersation receiued by the traditions of the Fathers But with the pretious blood of Christ as of a Lambe vndefiled and without spot c. And ver 2. of the same chapter as we should haue saide before thâ— faithfull are said to be elect according to the foreknowledge of God the Father vnto sanctification of the Spirit through the obedience aâ—d sprinkling of the blood of Iesus Christ. And chap. 2. verses 24.25 Christ his owne selfe did beare our sinnes in his body on the tree that we being deliuered from sinne should liue in rightâ—ousnes c. And afterward againe chap. 4.1.2 Forasmuch then as Christ hath suffered for vs in the flesh arme your selues likewise with the same minde which is that he which hath suffered iâ— the flesh hath ceased from sinne That he henceforth should liue as much time as remaineth in tâ—e flesh not after the lustes of men but after the will of God This care of pleasing God in leading a righteous and holy life is saide to be the end of our redemption Luke chap. 1. verses 74.75 And so wee reade also 1. Cor. 6.19.20 Know ye not that your body is the temple of the holy Ghost who is in you whom ye haue of God and ye are not your owne For ye aâ—e bought for a price therefore glorifie ye God in your body and in your Spirit for they are Gods But how shall we glorifie God if we lâ—ue in sinne Read also Ephes chap. 4.32 Be ye curteous one to another and tender hearted forgiuing one another euen as God for Christes sake forgaue you And chap. 5.1.2 Be ye therefore followers of God as deare children and walke in loue euen as Christ hath loued vs and hath giuen himselfe for vs to be an offering and a sacrifice of sweete smelling sauour to God Likewise Colos 3.12.13.14 And Phil. 2.1 c. Moreouer for our chearefull reuerend and zealous worshipping of God froÌ„ the force of this argument read Reuel ch 5.9 c. And Ps 22. from the 23. verse c. after a prophesie of the sufferings of our Sauiour Whereunto also may be referred all those propheticall exhortations in many Psalmes following one another from the 95. to the. 101. For all reioycing is grounded vpon this that our Lord Iesus Christ hath dyed for vs and by his death
to take heede that we be not as the Iewes were a hard hearted and rebellious people to despise the counsels and iudgements of God and to oâ—pose our selues against Christ but contrariwise to learne euen from these reuerend workes then wrought by the mightie hand of God to esteeme most reuerendly of him as of the glorious Sonne of God And to take incouragement to lead the liues of the righteous as becommeth the Saints of God that so wee may both dye the death of the righteous and also be partakers oâ— their resurrectioÌ„ in so much as the opening of thoâ—e graues was a testimonie from heauen to declare that all graues shall one day giue vp their dead as the graues of these Saints did Explication and proofe We may indeede iustly be admonished from the consideration of these reuerend workes of God wrought at that instant to be carefull of these duties both in iudgement and also in practise lest iâ— we should bâ—e like the wicked Iewes that should come vpon vs which fell on them as the more ancient imprecation of the holy Prophet might iustly cause vs to feare Psal 28.5 They regard not the works of the Lord nor the operation of his hands therefore breake them downe and build them not vp This ruine brought the wicked builders among the Iewes vpon themselues and vpon their people because they rushed themselues so proudly against this building of the Lord yea euen against the foundation stone which his owne hands had most tryly squared and laied God of his infinite mercy deliuer and preserue vs alwaies from that wicked profane and obstinate mind for Iesus Christs sake Amen But let vs come to those effectes which these reuerend workes of God and the rare manner of the death of our Sauiour wrought in the hearts of the beholders yea euen in the hearts of the most part of the profane and wicked persecutors of him Question What ought we to learne from them Answer That feare which tooke hold of them on a sodaine by their beholding of them ought to take a setteled abode in vs for euer by our continuall reading hearing and meditating vpon them That good testimonie which they gaue concerning our Sauiour after a sort constrainedâ—y and by forcible or terrible euiction ought to be yeelded of vs most willingly and gladly Finally to the end we may auoide confounding terrour and compunction yea vtter desolation with the obstinate sort of the Iewes and to the end wee may on the contrarie haue peace to our consciences we must take heede that wee doe nothing either of our selues or by the instigation of others against Christ or against his truth or against any true Christian professing his bâ—essed name to the least hinderance of the truth but all that we can for Christ and for his truth and for all that are Christs for his truthes sake ExplicatioÌ„ proofe To these purposes indeede may the examples which God hath set before vs stand vs in very good and profitable vse God giue vs grace to make such good vses of them and namely from those excellent weomen who would by no meanes be feared from the profession of their loue and dutie to our Sauiour neither in death nor after Let their example teach vs to account it a shame for vs now since the time of the resurrectioÌ„ of our Sauiour c. not to profes his name notwithstanding any terrour of the wicked or any losse or hurt that might any way grow vnto vs thereby Otherwise these women shall rise vp against vs at the last day And whereas we cannot now doe the offices of loue to our Sauiour himselfe let vs doe them to our Christian brethren in his stead according as iust occasioÌ„ shal be offered seeing as we know our Sauiour doth account that done to himselfe which is done to the least of them Neither let men onely be carefull but women also seeing the example is of women For seeing they are heires of the same grace let them as companions with men be carefull to performe like dutie with them Now in the next place what duties may this require of vs that God in his diuine prouidence did as well fulfill his owne will in frustrating the will and desire of the Iewes touching the breaking of the legges of our Sauiour as in leauing him that pierced our Sauiour with his speare to his owne wicked will and so in either of them fulfill the prophesies of the holy Scriptures Question What duties may the consideration of this require at our hands Answer We are herein greatly to praise and glorifie the name of God because he hath hereby in a very liuely manner manifested and confirmed vnto vs the certaintie of his holy counsels against all doubtfull contingencie of contrary euents Wherevpon also wee may well learne to confirme our hearts with all comfort and peace in beleeuing to commit our selues to the same his most faithfull and diuine prouidence while wee walke in his holy waies and that euen without feare of any the least euill to fall vpon vs aboue that he shall thinke good or otherwise then he will turne it to our singular benefite in the humbling and trying of vs therewithall Explication proofe The consideration hereof mâ—y iustly teach vs so much indeed And therefore as well counselleth a learned and godly Preacher Precemur Deum vti nobis hanc gratiam largiatur vt in omnibus angustijs difficultatibus ad sacrosanctam eius tutisimam prouidentiam vt ad sacram anchoram confugiamus patienter exitum illius expectantes vt pulchre monet Psalmus 27. quò tandem cum eodem Propheta verè in has laudes erumpamus Exspectando exspectani Iehouam inclinauit sese ad me audiuit clamorem meum Psalm 40.1 That is Let vs pray to GOD that hee would giue vs this grace that in all our straites and difficulties wee may flye to his most holy and safe prouidence The Duties in râ—spect of his buriall and coÌ„tinuance in the graue as vnto a holy ancre-hold patiently waiting for that issue which he will giue as the 27. Psalme doth notably admonish To the ende that at the last wee may with the same Prophet vpon iust occasion breake forth into these praises I haue earnestly or patiently waited vpon the Lord and he inclined himselfe vnto me and heard my cry Psalm 40.1 LEt vs come to the consideration of the buriall of our Sauiour Question What duties ought the comfort of faith to yeeld in this respect Answer To speake generally all the duties belonging to the comfort of faith in our Sauiour in respect of his death they may be furthermore required at our handes in regard of his buriall the which together with his continuance in the graue is a further confirmation of his death and of the fruites and benefites thereof Explication proofe This standeth with good reason For as the buriall is a further confirmation of his death so
according to his most reuerend gratious manner did then performe as was answered For as touching the breaking of bread it selfe it was an vsuall thing among them and had no specialtie in it It is therefore a synecdochicall speach a part put for the whole Neither is it to be doubted but our Sauiour in the same most reuerend holy manner vsed those wordes of thankesgiuing which were familiarly known and heard of the Disciples very often before his death while he was yet conuersant among them The which example of our Sauiour Christ ought to be of singular authoritie with vs to confirme vs in the carefull and religious practise of this Christian dutie of blessing praising God both when we sit down and also when we rise againe from our meate And as it ought to be of singular authoritie with vâ— to confirme and incourage such as haue learned already to make conscience of the dutie so it ought of the contrary to be of exceeding great authority to rebuke yea euen to shame those that regard not to acquaint themselues with it but like bruite beasts that haue no vnderstanding doe sit downe and fill their bellies with Gods good blessings and rise vp againe with out any profession of thankefulnesse to the author and giuer of them For seeing our Sauiour Christ the proper heier of all things both before and after his resurrection goeth before vs by his example surely we who haue no interest to one morsell of bread but through him ought much rather to acknowledge our selues thankefull to God for his manifold benefites and for that good and healthfull nourishment which he giueth vnto vs aboundantly by them Maister Beza Hom 10. in Hist. Resurrect Verily whosoeuer of vs doe it not wee make our selues as guiltie of theft before God as he is before men who sitteth down and taketh his dinner at the Inne and goeth away before hee hath paide the Inne-holder his due Yea and we doe as iustly deserue that God should take away all his good benefites of meate and drinke from vs as the tennant doth forfeite his Copie to his Lord when hee paieth not that rent or yeeldeth not that seruice which is due by the tenure of his Copie Maister Perkins in his exposition of the Creed c. Besides what a shame is it as a godly learned man saith that the mouth which openeth it selfe to receiue the creatures of God should neuer open it selfe to blesse and praise God for the same Much more mâ—ght be said to this purpose but I will cease for this time with this one saying that the practise of the dutie is more excellent then the largest speach that might be vsed to moue vnto it And would to God that this consideration might moue those that haue hetherto bin vndutifull herein to take a better course hence forward more to the glory of God and so more to their own Christian consolation and comfort It is a common saying that a word to the wise is enough God grant that we may be found in the number of such euen for our Lord Iesus Christs sake Amen Thus much concerning the action whereby our Sauiour Christ made himselfe knowne Now touching the opening of the Disciples eyes in the time of the breaking of bread and namely the action of thankes-giuing Quest How is that to be vnderstood Ans The opening of the Disciples eyes was nothing else but the restoring of them to their naturall power of discerning the obiect that was before them touching the which they were by the diuine power of our Sauiour restrained before ExplicatioÌ„ proofe That the opening of their eyes was no other thing but that which you haue answered it may appeare by that which was said before of the contrary shutting or closing of them vp which was no more then the withholding of them from the discerning of the particular obiect and so was indeede rather a miraculous then a naturall restraint For if it had bin naturall either in the outward or inward sense imagination it would haue failed in the discerning of other obiects as well as onely of that one So then by this supernaturall restoring of the naturall vse of their sight to discerne this particular obiect yea and the discerning power of their hearing and by them both of their inward vnderstanding also they did perfitly know both by fauour gesture speech euery other external thing but chiefly by the inward work which his holy spirit had in their hearts as we are by by to consider that it was vndoubtedly our Sauiour that was now with theÌ„ euen he that was crucified dead buried before And thus we may euidently discerne from the opening of the eyes of our owne vnderstanding what a singular blessing God vouchsafed vpon the care of these two Disciples in their mourning vnder the discomfort of these doubts and sorrowes which fell vpon them by reason of the sufferings and death of our Sauiour Christ And namely their earnestnes in their louing constraining of our Sauiour to stay with them with a mind no doubt to shew al the kindnes they could vnto him howsoeuer he for his part stood in no need of it it was a very blessed worke of the grace of our Lord Iesus Christ in their hearts wherevnto also belonged the singular blessing of God to come vpon them For as all earnestnes in good things so in the practise of the fruits of true Christian loue it is very pleasing vnto God our Sauiour Christ as the present instance doth notably declare in that thereby they obtained the company of our Sauiour to their singular benefit Let it therefore I beseech you be of speciall authoritie in our hearts to prouok vs to the imitatioÌ„ of so blessed an example Yea though we cannot performe it to our Sauiour himselfe yet let vs doe it to those that are sent and doe come at any time willingly vnto vs in his name According to the example of that Christian silkewoman Lydia Act 16.15 who after that the eyes of her heart were opened by the preaching of Paul she besought him and his companie saying If ye haue iudged me to be faithfull to the Lord come into my house abide there Yea as the Euangelist Luke saith she constrained them To the which end let vs remember what our Lord Iesus Christ himselfe saith of those which he sendeth forth to preach his doctrine euen this doctrine of his death resurrection of his sufferings of the glory that followed that all such doe receiue himselfe Yea yet more generally that whosoeuer doe receiue any righteous man euen the least of those that doe professe his name that they shall not loose their reward But on the contrary let vs take heed that we be not like the swinish Gaderenites who would in no wise haue Christ come vnto them nor like that town of the Samaritanes which would not giue lodging to our Sauiour
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
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
with rigour haue yee ruled them Like to that which the Lord speakes by Ieremie the Prophet in his 5. chapter verse 31. The Prophets that is the false Prophets prophecie lies and the Priests by their hand that is through them or by their corrupt teaching beare rule as before Though it bee otherwise in the common translation receiue gifts yet this doth most fitly agree And therefore like as the Lord by Ezekiel had pronounced the curse against them so doeth hee likewise by his Prophet Ieremiah chapter 23. verses 1 2. saying Woe be vnto the Pastors that destroy and scatter the sheepe of my pasture saith the Lord. Therefore thus saith the Lord God of Israel vnto the Pastors that feede my people yee haue scattered my flocke and thrust them out and haue not visited them beholde I will visite you for the wickednesse of your workes saith the Lord. Reade also Zechariah chapter 11. verse 5. Their owne sheepheards spare them not And verse 16. The foolish sheepheard is described as before not to looke for that which is lost nor to seeke the young one Nagnar or tender Lambe nor to heale that which is hurt nor to feede that which standeth vp or rather nor to carrie that which draggeth behinde portare restitantem the Hebrewe wordes are hannitsabah lo iecalcel For though the Verbe Col or Cul is translated to susteine and vpholde by foode and so the quadrate Cciâ—cal as Genesis chapter 50. verse 21. and 1. Kings chapter 4. verses 7. â—7 Yet it is in a more generall signification to susteine or vpholde and beare vp euerie way as Psalme 55. verse 22. where it is opposed to falling downe or sinking vnder the burden And in this place insomuch as it is ioyned with another worde noting restinesse or vnwilsomenesse to goe forward with the rest of the flocke it may bee best taken for sustentation by bearing or carrying as Tremellius and Iunius doe translate it And then the Prophet proceeding saith further that the foolish and vnconscionable Sheepeheard eateth the flesh of the more fatte sheepe and teareth the clawes of the other in peeces to wit of those that are not so willing to goe forward as the rest by dragging of them by their hornes c. Wherevpon in a holy indignation against such cruell and negligent sheepheards he crieth out verse 17. O idole Sheepheard or thus O thou my sheepeheard of no value that leaueth the flocke the sword shall be vpon his arme and vpon his right eye His arme shall bee cleane dried vp and his right eye shall bee vtterly darkened Thus by the reproofe of wicked sheepheards in whom is condemned all voluptuousnesse couetousnesse slouthfulnesse and rigour with other such vices answerable to that contrarie charge of our Sauiour Matth. chapter 20. verses 25 28. and Luke chapter 22. verses 25.27 and of Peter 1. Epistle chap. 5. verse 3. as was alledged but a while since wee may perceiue what be the vertues and duties of a good sheepeheard of our Sauiour Christ euen according to the example of the Apostle Paul and other good seruants of God whom hee pointeth out vnto vs. 1. Thessal chap. 2. verses 4.12 For though the good sheepeheard may eate of the milke of the flocke 1. Cor. chap. 9. verse 7. yet hee will in no wise cruelly plucke off their skinnes or couetously fleece them c. That is hee will haue care by no meanes to hinder but euery way to further the saluation of their soules as much as hee may Hetherto of the second part of the first speech of our Sauiour to Peter after dinner in this his seuenth appearance all the words being ioyntly considered Feede my lambs Feede my sheepe Feede my sheepe The which as hath beene declared and that so much the more at large by reason of the excellencie of the matter doe containe both a charge concerning the duties belonging to Peters calling of the Apostleship and also a direction or rule whereby both hee and all other Ministers of the word are to trie and approue their vnfeined loue to our Sauiour both in the sight of God and of his Church as wel to his glorie as to the peace of their owne consciences Now let vs come to the more particular consideration of the other words lambs and sheepe Question What may we obserue from them Answer Wee may vnder this similitude or comparison well obserue what manner of ones they are whosoeuer be the true members of the flocke and Church of our Lord Iesus Christ. ExplicatioÌ„ Wee may doe so indeede and that both in respect of their owne nature and also in respect of the gratious worke of our Sauiour in their hearts by his holy Spirit Question What therefore doth this similitude teach vs that the true members of the Church of our Sauiour are by nature Answer It teacheth vs that they are by nature euen like to all other of the lost posteritie of mankinde apt to erre and goe astray timorous and fearefull to doe well subiect to extreame perill and danger and yet most secure and shiftlesse to preuent or escape the same ExplicatioÌ„ proofe Such verily are we all by nature wise to doe euill but to doe well wee haue no knowledge Ier. 4.22 bold as lions to commit wickednesse Isai 11. but of no courage for the truth Ier. 9.3 Wee may iustly say as the Prophet Isaiah teacheth vs Isai 53.6 All we like sheepe haue gone astray we haue euery one turned to his owne way c. The poore sheepe is not more subiect to the wolfe beare and the lion yea and to wilder it selfe in the most desolate wildernesse without all foode and pasture to the famishing of themselues then wee are to the diuell and his wicked subtile and cruel instruments here in this world And yet most secure are we vntill the Lord by his holy word and spirit make vs warie and watchfull according to that 1. Pet. 5. ver 8.9 yea the children of God though they watch as well as they can yet at vnwares they cast themselues into dangers as Psal 119. verse 176. I haue gone astray like a lost sheepe seeke thy seruant for I doe not forget thy commandements Neuerthelesse there is a great difference betwixt that which they are by nature and that which they are by grace Question How is that Answere In this respect our Sauiour describeth his sheepe to be such as heare his voyce and follow after him For as hee saith they know the Sheepheards voyce Neither will they follow a stranger but flie from him for they know not that is they regard not the voyce of strangers Explicati So indeede doth our Sauiour teach vs Iohn chap. 10. verses 4.5 The sheepheard of the sheepe goeth before them and they follow him for they know his voyce c. And verses 27 28. My sheepe heare my voyce and I know them and they follow me and I giue vnto them eternall life and they shall neuer perish neither shall any
of saluation knowne and assured to all that would by faith imbrace and acknowledge him to bee their Sauiour and that euen of the meere grace and fauour of God through him how worthie soeuer they bee in themselues of eternall death and condemnation In which respect the Gospel is called the word of reconciliation 2. Cor. chap. 5. verses 18 19 20 21. Not that our Sauiour would not haue the Law and the morall duties thereof preached for hee himselfe commandeth that euery man bee carefull to obey them but hee sheweth what that is which his Apostles and so all other the Ministers and Preachers of his holie word should principally intende And yet as touching the Lawe it appeareth thereby that though hee came not as hee himselfe professeth to destroy or vtterly to dissolue and loosen the authoritie of it catalusai but rather to establish it as it is a rule of righteousnesse and obedience to GOD yet he would not haue it preached otherwise then as being to the benefite of all true beleeuers fulfilled in him so by him who is the end and fulfilling of the Law in that the righteousnesse thereof is performed the curse is remoued and all transgression and guiltinesse of sinne is perfitly satisfied for touching all such as haue truly repented and haue vnfeined care to serue God in the obedience of it though they cannot fulfill it but in many things though to their godly griefe doe sinne against it as elsewhere hath beene more fully declared and as we may reade testified and confirmed Matth. 5 17. And Rom. 3.31 and chap. 10.4 and Gal. 3.24 and 1. Tim. 1.5 6 7 8 9 10. Now as touching the manner of teaching the Gospel which our Sauiour requireth that is contained in the word Preach the which according to the vse of the Greeke word cerusso or cerutto and more nearely from the Latine word Praeco which properly signifieth a Crier which vttereth things with a lowd voyce whether proclamations of lawes and edicts of Princes or of things set forth to common sale It is metaphorically or in a borrowed sense applied in the holy Scripture to signifie an earnest and zealous and audible publishing of the gratious message and counsell of God touching the saluation of his people according to that Isai 40.4 where Iohn the Baptist a most earnest and zealous Preacher is prophecyed of vnder the name of a Crier in the wildernesse And chap. 58.1 the Lord commandeth his holy Prophet to crie alowd And Ionah chap. 1.2 Goe to Niniueh and crie against it c. And againe chap. 3.2 Crie out that outcry that is preach the preaching which I bid thee The which open and earnest publishing our Sauiour expresseth elsewhere when he saith What I tell you in darknesse that speake ye in light and what ye heare in the eare that preach you on the houses Matth. 10.27 And furthermore what is meant by preaching wee may more fully vnderstand by that which the Apostle of our Sauiour Christ Saint Paul writeth 2. Tim. 4.2 Preach the word saith he be instant in season and out of season improue rebuke exhort with all long suffering and doctrine Preach the word saith the Apostle And because it might be demanded But what meane you by preaching He addeth improue rebuke exhort c. as though he should say This is preaching when the word of God and holie Scriptures are so interpreted that the truth is opened by collection of doctrine errour in iudgement is conuinced wickednesse of life is reproued slouthfulnesse to good duties is by exhortation chased away as much as may bee by the wise ministerie of the Preacher c. For to these ends are the holy Scriptures giuen of God to his church and put into the handes of his faithfull Ministers as the same Apostle teacheth in the same his Epistle in the end of the chapter immediately going before And all this must be done not in curious affected eloquence after the manner of Heathen Orators neither in affected obscuritie vnder a colour of profound learning as some of the heathen Philosophers haue done but in as much plainnes and simplicitie as may both best sute and answer the grauitie of the holy Scriptures and also be most fit for the edification of those that be the most weake and simple of the whole auditorie and congregation according to the example and instruction of the same excellent Apostle 1. Cor. 2.1 2 3 4 c. But of all that belongeth to the right manner of Teaching time will not serue vs to speake now Such as vpon this occasion desire to consider of this matter further may haue recourse to that which is set downe in the beginning of the former part of our Treasurie Onely let vs here obserue this one thing more concerning Preaching that this is the gratious meanes which the mightie Prince our Sauiour vseth to subdue his people by and that he differeth herein from all the Tyrants of the world who subdue people by fire and sword euen as much as heauen is distant from the earth For they destroy life before they teach the right vse of it or shew the way to a better c. The last point which wee are for the present to consider of is the end of Teaching the which as our Sauiour giueth to vnderstand in the words of his commission to his Apostles is obedience not in this or that instruction onely with neglect of any of the rest but in all things so farre forth as our Sauiour requireth of euery one both generally touching the common duties of christianitie and particularly touching the duties of euery man in respect of his seuerall estate condition and calling Qu. In what words doth our Sauiour expresse thus much An. Teaching them saith our Sauiour to obserue all things whatsoeuer I haue commanded you Explicatiō Our Sauiour meaneth whatsoeuer he had commanded them to teach euerie man what belongeth vnto him in such respects as were euen now mentioned According to that which the Apostle Paul writeth concerning himselfe and the rest in testimonie of their obedience to the commandement of our Sauiour Col. 1.28.19 We preach Christ the hope of glorie admonishing euery man and teaching euery man in all wisedome that we may present euery man perfect in Christ Iesus wherevnto I also labour and striue according to his working which worketh in mee mightily And 1. Thessal 4.1 2. And furthermore we beseech you brethren and exhort you in the Lord Iesus that you increase more and more as you haue receiued of vs how you ought to walke and please God For yee know what commandements we gaue you by the Lord Iesus And 1. Cor. 11.23 concerning the supper of the Lord I haue receiued of the Lord saith the same Apostle that which I haue deliuered vnto you And the Apostle Peter 2. Epistle chap. 3.1 2. This second Epistle I now write vnto you beloued wherewith I stirre vp and warne your pure mindes to call to remembrance the
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
wide open for the preaching of the Gospell to euerie people and Nation vnder heauen 4 Fourthly by the power of the resurrection of our Sauiour wee are quickened to newnesse and holinesse of life 5 Moreouer by the vertue of the same we are strengthened and confirmed to all holy constancie in the faith and seruice of the Gospel vnder the blessed hope of immortalitie and heauenly glory 6 Furthermore we haue by it a setled cōfort against the vncertainty of our fraile transiterie life yea against all the troubles of it and against death it selfe and all the terrors and dismayings thereof seeing our Sauiour hath perfectly vanquished and ouercome them for vs. 7 And yet more then these the resurrection of our Sauiour is a reall confirmation that our bodies though they must die in corruption weakenesse and dishonour as naturall bodies for a finall conuiction and farewell of sinne yet they shall by the sauing power of the resurrection of our Sauiour Christ bee raised vp againe and made spirituall bodies incorrupt and glorious neuer to returne to corruption againe 8 The resurrection of our Sauiour is also an euidence that be is ordained of God to be the iudge of the world 9 Finally it is a most pregnant confirmation and application of all the fruits and benefits which he hath purchased for vs by his death and by all other his manifold sufferings going before the same Explication and proofe The resurrection of our Sauiour is indeede as the sealing vp of all these fruits and benefites vnto vs and therefore it may well be exceedingly comfortable vnto vs and his whole Church For as our Sauiour died not in the state of a priuate man but in the behalfe of the Church so also did hee not rise againe so much for himselfe as for the benefit of it But let vs see some proofes of holy Scriptures for these things For the proofe of the first part of this answer we may read Rom. 1.3 4. And 1. Pet. 1.21 where the resurrection of our Sauiour is alledged for a proofe that he who is our Sauiour is the Sonne of God And that it is furthermore a proofe that he is the promised Messias it is euident in that it is an accomplishment of the former prophesies which were giuen forth thereof as we saw before and may iustly here call to minde againe Psal 16. Isai 53.8 c. and chap. 55.3 Our Sauiour himselfe also before his death foretolde the same as a signe and confirmation thereof Matth. 12.39.40 Iohn 2.18.19 Reade also chap. 20.9 And in the Law the scape goate and the liue sparrow let loose may well be accounted figures of the resurrection and so the resurrection an accomplishing of the same as the slaine goate and killed sparrow were figures of his death Leuit. 14.4 5 6 7. And chap. 16.5 6 7 8 9 10. as was obserued once before For the proofe of the second part reade Rom. chap. 4. verses 22 23 24 25 26 where note that the Apostle affirming that our Sauiour being deliuered to death for our sinnes is risen againe for our instification hee maketh the imputation of his righteousnesse and our iustification one and the same thing So that to be iustified in the sight of God is to haue the righteousnesse of our Sauiour Christ imputed to vs who hath perfectly fulfilled it on our behalfe euen as he was perfectly sanctified of God himselfe to that end according as it is nearely lincked with it Rom. chap. 1. verses 3 4. alledged before Declared mightily to be the Sonne of God touching the spirit of sanctification by the resurrection from the dead And as we reade 1. Tim. 3.16 God manifested in the flesh iustified in the the spirit Yea all the places alledged before to shew that our Sauiour was raised vp from the dead and exalted by the hand of God himselfe they are so many proofes that by his holy verdict his iustice is fully satisfied and that our Sauiour hath procured our perfect Quietus est from all our sinnes For if any one of our sinnes had not been fully satisfied for by him who was made sinne for vs or if any thing had beene wanting touching our Sauiour his owne holinesse and righteousnesse God would neuer haue raised him vp nor acknowledged vs to bee made the righteousnesse of God in him But now our Sauiour being declared to be perfect iust holy by the spirit of righteousnes sanctificatiō bearing witnes thervnto by his resurrectio on our behalfe as before wee are hereby assured that we haue our full discharge whenas otherwise wee should haue beene still in our sinnes 1. Cor. 15. verses 17 18. Reade also Act. 13.37 38 39. And Rom. 10.4 5 6 7 8 9. And 1. Pet. 21. A good conscience looketh to the resurrection of our Sauiour for the setling of the peace of it And Philip. 3 8 9 10. This is that vertue of our Sauiour which the Apostle Paul so highly valueth aduanceth that in comparison of it he counteth all things dung and meere losse Yea this is that life which he liued in Christ or rather which Christ liued in him according as it is said The iust shall liue by faith to wit in the apprehension of Christs righteousnesse thus manifested by his resurrection to be their owne through the most gratious imputation of God Gal. 2.19 20 21. Rom. 1.17 For the proofe of the third part of the answer reade Iohn 7.38 39. and chap. 20. verse 21. the ordination of the Apostleship and ministery of the Gospel Reade also Luke 24.47.48 49 Acts 2.17 18 32 33. And 2. Tim. 1.9 10 11. These things indeede were not performed till after the ascension neuerthelesse the resurrection made way and was as the first step vnto it For the proofe of the fourth part reade Rom 6.4 5. 2. Cor. 5.14 15. Eph. 1.19 c. and chap. 2.1 Acts 3.26 and chap. 5.31 Colos 2.12 13. and chap 3.1 c. This rising vp to newnesse of life is called the first resurrection Reuel 20.5 And it is the way to attaine vnto the second For let vs note well that albeit God doth fauourably behold vs in Christ onely for our perfect iustification before him yet this is no dispensation to vs that we should continue in sinne but it calleth for sanctification at our hands without the which no man shall see the Lord as we reade Heb. 12.14 And it is also necessary for vs to the end that from the fruits of our sanctification we may haue the comfortable perswasion of our iustification Rom. 6.1 c. And that we are elect and chosen to saluation 2. Pe 1 10. Yet so as we must in no part relie vpon our owne holinesse or works which will alwaies be failing and vnperfect but on our Sauiour alone by whom we are iustified For proofe of the first part reade 1. Pet. 1.3 4 5 c. Blessed be God euen the Father of our Lord Iesus Christ who according to
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
the Lord and that he had spoken these things vnto her Thus I say not onely is this article recorded vnto vs as it was fulfilled in due time but also as it was long before fore-tolde by the Prophets and more neerely vpon the performance thereof by our Sauiour himselfe The which as the effect it selfe declared were not coniecturall and gessing prognostications but most certaine and diuine predictions reuealed by God himselfe the onely gouernour and disposer of euery thing in the proper time and season thereof as we haue heard before But leauing the prophesies and comming to the historicall report of the performance thereof as the holy Euangelists Marke and Luke euen now alledged doe report the same Question In what order may we profitably consider of it Answer In the historicall report of this article the holy Euangelists doe lay it forth in this order First they note the time of the ascension of our Sauiour Secondly the place from whence he ascended Thirdly the manner how Fourthly the effects which it wrought in the hearts of his disciples Fiftly the testimonie of two Angels concerning the ascension with their holy instruction and admonition to the Disciples continuing in the earnest beholding of the same These indeede are the points recorded in this part of the holy storie and they may well be considered of in this order wherein you haue rehearsed them First therefore concerning the time of the ascension of our Sauiour Quest When was that Ans It was at the ende of fourtie dayes after hee rose againe from the dead Explicatiō proofe It is true So doth the Euangelist Luke affirme and testifie in the first chap Acts verse 3. In the which space of time also as hee there sheweth our Sauiour spake to his Apostles of those things which appertaine to the kingdome of God And this containeth matter of singular comfort vnto vs in that our Sauiour would not leaue his Disciples at vncertaine but gaue them commandements what they should doe after his departure And againe considering the faithfulnes of the Apostles in obeying our Sauiour Christ in all things wee may well assure our selues that whatsoeuer they haue taught and preached in the Church of God was by the appointment of our Sauiour as well in the change of the Sabbath from the seuenth day the day after the finishing of all Gods workes of creation to the first day of the weeke the day of the Lords resurrection a most memorable declaration that hee is the redeemer of the world in whom alone consisteth the restoring of the desolations of his people as was touched before as also in all the duties of Gods worshippe to bee practised on that day Preaching prayer Baptizing supper of the Lord offices and gouernment of the Church and whatsoeuer else beside Thus much doth the consideration of the time serue to informe vs of Neither is the proportion of the time to bee neglected in that as hee was fourtie dayes in the wildernesse for the confirmation of his calling at the enterance of his Ministerie so after the finishing of all thinges it pleased him to remaine on the earth fourtie dayes to make knowne and confirme that all things were indeede finished by him whatsoeuer was indeede to bee done before his ascension into heauen The day of the ascension of our SAVIOVR was that which wee vsually call holy Thursday But let vs come to the place whence our SAVIOVR Ascended Question Answer Explicatiō Which was that It was from the Mount of Oliues neare to Bethania This also is euident by the testimonie of the Euangelist Luke chap 24. 50.51 and Acts 1.12 Question What vse may wee make from the consideration of the place Answer Insomuch as the place which was before in one part of it a place of his lowest humiliation and descension was afterward made in the same or in some other part of it a place of his triumphant ascension wee may well comfort our selues that though we must passe through many afflictions yet no place of affliction nor any measure of affliction shall hinder vs from entering into the kingdome of heauen Explicatiō This was obserued before by reason that the place of the last appearance of our Sauiour to his Apostles was the place of this his Ascension But it is not amisse that you haue here called it to minde againe And indeede whence is it that God doth vsually take his children from the earth vp into heauen but their soules first out of their sicke bodies or out of their vncomfortable prisons or from the places of their execution for his holy truth and Gospells sake And afterward their bodies out of the dust where they haue beene rotted before But of this place of our Sauiours ascension we may see more in that which is saide before concerning the place of his last appearance here on earth after his resurrection Leauing the place thereof let vs come to the manner of his ascension Ques How was that Ans After that our Sauiour had blessed his Apostles hee withdrewe himselfe from them Explication So indeed are these wordes of the Euangelist Luke chap 24. verse 51. to be vnderstood in that he saith of our Sauiour that he departed from them dieste ap auton disiunctus est ab eis that is he was disioyned or seperated some distance from them Question Why was that Answer To the end the Disciples whom our Sauiour minded to make witnesses of his ascension might the better discerne his taking vp from them into heauen Explicatiō This is manifest in it selfe For if hee had beene taken vp from them on a sodaine while he had beene in the middest of them they could not for feare and through other infirmities so sensibly haue discerned the same nor haue giuen so perfect a testimonie of it And therefore it is declared in the holy storie that first our Sauiour was remoued some small distance from them and then that he was carried vpward from them into heauen as it followeth in the forenamed 51. verse Question But how was he taken vp Answer A clowde tooke him vp out of the Disciples sight while they beheld him on the earth and looked vp stedfastly toward heauen so long as they might discerne him ascending Explication It is the report of the Euangelist Acts 1. verse 9.10 as was rehearsed before And this motion of the cloud comming downe perpendicularly as one may say and ascending vp directly againe contrary to the naturall course which is circular it sheweth the miraculous and diuine hand of God herein like as did the strange motion of the starre at the birth of our Sauiour it going as it were in a direct line and not compasse wise from the East to the citie of Ierusalem and then from thence to Bethlehem where he was borne Question But why would not our Sauiour ascend without the ministery of the clowd but would haue it as a waggon of estate or chariot of triumph
declarations of Gods iudgements against sin point forward still vnto this last final iudgement specially that vniuersal iudgement vpon the whole world in the daies of Noah for the generality of it and that other of the burning of Sodome and Gomorrha and the other Cities about them in respect of that kinde of visitation which shal be vpon the whole world at that day when as our Sauiour himselfe saith it shall be with the world like as it was in those daies we may well obserue to this end that when mention is made of the eternal confusion of the wicked of the euerlasting felicity of the godly there is a respect vnto this last iudgemeÌ„t As for example Ps 9.6 7 8 O enemy destructions are come to a perpetuall end But the Lord shall sit for euer he hath prepared his throne for iudgement For he shall iudge the world in righteousnes and shall iudge the people with equity And ver 17. The wicked shal turne into hel and all Nations that forget God And Ps 17.15 But I shal behold thy face in righteousnes when I awake to wit at the resurrectioÌ„ I shal be satisfied with thine image And Ps 49.14 The righteous shal haue dominion ouer theÌ„ in the morning that is in the most comfortable day of the resurrection of the iust whenas hel shal consume the beauty of the wicked fro his house that is from the graue Trem Iun. And ver 15. But God wil deliuer my soule from the power of the graue for he wil receiue me to wit into his heauenly kingdom Selah Read also Psal 125.1 c. to the end And Prou. 10.30 The righteous shall neuer be remoued And Ec. 8.12 13. Though a sinner doe euil a hundred times c. yet it shal not goe wel with the wicked And Isai 33.14 God is compared to burning fire yea to euerlasting burnings according to that wee reade Deut. 4.24 But yet more plainely doe the Scriptures following point vs to the last iudgement to the end of the world and thenceforth the state of the godly wicked for euer Psa 1â—2 25 26 2â— O my God saith the Prophet thou hast aforetime laid the foundations of the Earth and the heauens are the workes of thine hands They shall perish but thou shalt indure euen they shall waxe olde as doth a garment as a vesture thou shalt change them and they shall be changed â—ut thou art the same and thy yeares shall not faile The children of thy seruents shall continue and their seede shall stand fast in thy sight And Psal 145 1. O my God and King I will extoll thee and blesse thy name for euer and euer And verse 21. My mouth shall speake the praise of the Lord and all flesh shall blesse his name for euer and euer And contrariwise touching the wicked Eccles 11 9. Reioyce O young man in thy youth saith King Salomon shewing the vanitie of all youthfull plâ—â—sure not ordered in the feare of God but know for all these things God will bring thee to iudgement And chap. 12.14 God will bring euery worke vnto iudgement with euery secret thing whether it be good or euill And ioyntly both of the wicked and godly Isai 66.14 15 16. The hand of the Lord shall be knowne among his seruants and his indignation against his enemies For behold the Lord will come with fire and his chariots like a whirlewinde that hee may recompenâ—e his anger with wrath and his indignation with the flame of fire For the Lord will iudge with fire and with his sword all flesh and the slaine of the Lord shall be manie And verse 24. The worme of the transgressours shall not die neither shall their fire be quenched and they shall be an abhorring to all flesh saith the Lord by his holy Prophet Likewise Daniel chap. 12. verse 2. Many of them that sleepe in the earth an vncertaine or indefinite number put for that which is infinite or innumerable shall awake saith the Angell of the Lord to Daniel some to euerlasting life and some to shame and perpetuall contempt Finally Malachie the last of the Prophets Behold saith the Lord by him the day commeth that shall burne as an ouen and all the prowd yea and all that doe wickedly shal be stubble and the day that commeth shal burne them vp saith the Lord of Hostes and shall leaue them neither roote nor branch But vnto you that feare my name shall the Sonne of righteousnesse arise and health shall bee vnder his winges Thus the last iudgement is not obscurely pointed at though as it were a farre off in the olde Testament But in the new Testament it is most cleare and plaine and it is also more plentifully repeated First by our Sauiour Matthew chap. 8. verses 11 12. I say vnto you that many shal come from the East and West and shall sit downe with Abraham and Isaak and Iacob in the kingdome of heauen And the children of the kingdome shall be cast out into vtter darkenesse there shall be weeping and gnashing of teeth Compared with Luke chapter 13. verses 24 c. 29 30. And againe Matthew 10. verses 14 15. Whosoeuer will not receiue you nor heare your words when ye depart out of that house or that Citie shake off the dust of your feete Truly I say vnto you it shall be easier for them of the land of Sodome and Gomorrha in the day of iudgement then for that Citie And chapter 12.32 and verses 41 42. And chapter 13.36 c. 43. Likewise verses 47 48 4â— 50. And chapter 16. verses 27. The Sonne of man shall come in the glory of his Father with his Angels and then shall hee giue to euery one according to his deedes Moreouer chapter 19. verses 27 28 29. and chapter 22.13 14. And chapter 24 a great part of the chapter And chapter 25. the whole And chapter 26. verse 64. Reade also Iohn 5. verses 28 29. And chap. 14.1 2. And chapter 16. 16 c. 23. Thus our Sauiour Christ is plentifull in the repetition of this Article And so are his holy Apostles Acts 3.19 20 21. and chap. 10.42 rehearsed before And chap. 17.31 And Rom. 2.5 6 c. 16. and chap. 14.9 10 11 12. And 1. Cor. 1.7 8. and chap. 4. verse 5. and chap. 15.24 25 26 27 28. and verses 51 52 c. And 2. Cor. 5.10 Philip. 3.20 21. 1. Thes 1.10 And chap. 5.1 2 3. And 2 Thes 1.5 6 7 8 9 10. and cha 2.1 2 c. And 2. Tim. 1.18 And chap. 4 1. Heb. 9 27 28. And chap. 10.25 26 27 c. Iames 2.13 and chap. 4.12 And 1. Pet. 4.5 And chap. 5.4 And 2. Pet. chap. 3. verses 3 4 5 c. Reuel chap 20.11 12 13 c and chap. 21. and chap. 22. Finally Acts 1 10 11. Two Angels doe immediately vpon the ascension of our Sauiour testifie to his Disciples that hee should come againe from heauen as they had seene
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
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
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
Explication proofe This is a necessarie addition to make vp the former answer In the opening whereof that also shall by the grace of God be yet more fullie opened and confirmed And first touching the ioint-work of the holy Ghost in the purposing and effecting of the works of Creation as being one God together with the Father and the Sonne we finde it euidentlie confirmed in the verie beginning of the holie Bible the 2. verse of the first chapter and verses 26. 27. Likewise ch 2.7 The Lord God breathed the breath of life into man to wit by the power and vertue of his eternall Spirit creating the soule without anie earthlie matter or corruptible element According to that saying of Elihu in the book of Iob ch 33.4 The Spirit of God hath made me the breath of the Almightie hath giuen me life Read also Ps 33.6 104 29 30.31 Mal 2.15 For God is the Father of Spirites and the creator of all other things by his eternall word through that almighty Spirit of his which is the holy Ghost in whom we doe beleeue This being true that the holy Ghost hath his ioint-worke in the purposing effecting of the works of Creation together with the Father the Sonne there can be no cause to doubte of his ioint-work in the vpholding and ordering of the same seeing hee is a Spirit of as infinite and euerlasting wisedome prouidence and gouernement as he is of almightie power and vertue But I hast to that which this Article of our faith doth principallie intende that is to see how the holy Ghost hath his most holy and diuine ioint-worke together with the Father and the Sonne in the newe creation and continuall gouernement of his Church in this world euen to the full glorification of it in the world to come And wher may we better beginne to lay forth this excellent high mysterie then by taking a viewe of the ioint-worke of the holie Ghost in bringing our Lord Iesus Christ the Sauiour of this his Church into the world in preseruing and guiding him in the world and in strengthening and confirming of him to performe all things necessarie to the perfiting of the same his Churches saluation euen till he left the world For this may be in steed of spectacles and as it were a cleare glasse to help the weaknes of our dimme eye-sight to discerne the better of all the rest First therefore by whom was our Sauiour Christ conceiued in the wombe of the blessed virgin but by the holy Ghost And wherfore by the holy Ghost but because he could not otherwise haue taken mans nature without the originall blot and staine of sinne that so he might be meete to be that vnspotted or vndefiled Lambe of God which was to be made the onely propitiatorie sacrifice for the sinnes of men By the same holie Ghost it was that our Sauiour grewe as in stature of bodie so also in wisedome of minde and spirit vntill that at the time of his baptisme when hee was to enter vppon the publike and open discharge of his mediatorship he receiued from the same holy Ghost all holy gifts and graces not by measure but most aboundantly to the most full perfect furnishing of him to the absolute discharge of euery part of that most high office which was commiteed vnto him A publike testimonie whereof was that his descending and lighting vpon our Sauiour which was mentioned before By the same holy Ghost hee was forthwith led into the wildernes to make his first encounter as it were in combate hand to hand against our arch-enemy the Diuell on our behalfe that so he might be knowne to the Church to be a farre other manner of person then was Adam For though he were more often and therewithall more vehemently assalted then he was before his fall yet was hee not ouercome but he did vanquish ouercome the Diuel for euer By the same holy Ghost he did preach the Doctrine of eternall life and saluation according as it is saide to the same purpose that the spirit of the Lord was vpon him and that he was in a principall yea in a pierles māner anointed with the holy Ghost Isai 61.1 c Heb 1.9 Iohn 3 34. By the same holy Ghost and not of meere humane power hee did worke all his miracles For so he hath saide of himselfe as we reade in the holy Gospell that he wrought them by the finger and spirit of God Mat 12 28. Luke 11.20 And Act 10.38 He was saith the Apostle Peter ancinted with the holy Ghost and with power and he was mightie in word and deed By the same holy Ghost who was the author and orderer of his whole life did he also offer vp himselfe vnto God at his death as wee reade Heb 9.14 Through the eternal spirit saith the Apos offered he himselfe vnto God without spot By the same holy Ghost hee was after his death raised vp from the dead Rom 8 11. The spirit of God saith Paul raised vp Iesus from the dead And 1 of Pet 3 18 He was put to death saith Peter concerning the flesh but was quickened by the spirit that is by his diuine power which he in that he was man receiued from the holy Ghost And likewise after his resurrection hee did through the holy Ghost giue commandemēts euen his diuine and soueraigne commandements to his holy Apostles Act 1.2 And being iustified in the spirit hee was at the last raised vp to glory 1. Tim 3.16 Behold therefore in this principall part of the more immediate worke of the holy Ghost in the beginning and ordering of the whole mysterie of our redemption in the mediation of our Sauiour we haue a representation of that which he doth in the whole manifesting and applying of Iesus Christ and of all that he did and suffered and thereby atchieued to the euerlasting benefit of his Church To the which end and purpose let vs proceede and further obserue how that like as after the ascension of our Sauiour Christ his Disciples were according to his promise replenished with the gifts and graces of the holy Ghost for the publishing of his Gospel as we read Luke 24.49 Act 1 4 5 8. and chap 2. v. 4 17 18 33 and Ephes 3.5 so in former times all prophesie reuelation of the truth from time to time was immediately giuen to the Church by no other then by the same holie Ghost 1. Pet 1.10.11.12 and 2. Pet 1.19.20.21 and 2. Tim 3.16.17 And now yet further let vs likewise obserue that as the holie Ghost both is and hath bene alwayes next and immediately to the Church from God the Father through the onely begotten Sonne our Lord Iesus Christ the author of all reuelation of the truth and of the bestowing of euery good gift grace so is he hath alwaies in like manner bene the immediate sender commander gouernour of all holie instruments both ordinary and
who I say duly considereth these things but he must haue his minde greatly incouraged to looke for all grace and comfort from him And the rather because wee are certified by himselfe in his holy Scriptures that he is minded to dwell wth vs and in vs as in the Temple of God Euery particular consideration may well bring with it a speciall and seuerall comfort that he will make vs wise that he will leade vs into all truth sanctifie reuiue quicken and leade vs vnto euerlasting life in his due time Yea so that though wee should for the present finde our selues very ignorant vnholy weake in faith fainting in hope destitute of all grace and euen as it were in the darke shadow of death yet wee may conceiue good hope that wee shall be inlightened with knowledge washed from filthines fined from drosse cheared in heart and made bold against all tentations and enemies of our spirituall ioy and peace Thus comfortable yea infinitely aboue that I can expresse may the comfort of beliefe in the holy Ghost be and that not onely in respect of priuate persons but also of whole Churches in so much as by him they are gathered to Christ and by his comfort multiplied and increased from day to day according to the testimonie of Saint Luke Act. 9.31 and Ephes 2 20.21.22 Question HEtherto therefore of the vse of this Article for the comfort of faith It followeth now that we are to inquire into the vse of it touching the obedience of faith What say you to this point Answer As this Article sheweth vs by whom alone all holy and spirituall comfort is immediatlie wrought sealed vp in our hearts so it doth in special manner require that all holy and spiritual fruits of obedience be most willingly chearfully constantly yeelded vnto him Beliefe in God the holy Ghost Question There is good equity in it in deede The Duties Which therfore ought those holy fruites to be At the least which are some of the principall of them For to rehearse them all we were not able at this one time Answer First our faith in God the holy Ghost who is the onely immediate worker of all grace and comfort in our hearts requireth that we vnfainedly acknowledge our owne miserable nakednes and pouertie of soule and spirit and that wee are alltogether carnall and corrupt in our selues neither to haue any power to attaine to any holy grace or true comfort of our selues but that all spirituall riches and inward beautie or ornament of grace with all sound consolation doth proceed to vs immediatly froÌ„ his gratious working alone Secondly it is for the same cause our dutie to giue most willing ioyous and reuerend entertainment vnto him as to our most welcome guest or rather as to the most honourable Lord and gouernour of the house whensoeuer he shall by his holy word or anie other meanes knocke at the dore of our hearts Thirdly it is our like bounden dutie to take most diligent heed lest after we haue giuen him entertainment wee doe at any time grieue him by any vnkinde and vnseemely dealing but contrariwise that we doe by all meanes procure as much as lyeth in vs that he may take good contentment and pleasure to abide for euer with vs. Fourthly it is to the same end and purpose our dutie to follow his blessed regiment and direction in all things and chiefly in the holie matters of Gods diuine worship according to the instructions and commandements of the word of God which hee himselfe hath set forth vnto vs. Finallie as was answered in the beginning all and euery one of the same spirituall duties of diuine worship honour they are of most bounden dutie to be yeelded and performed to the holie Ghost as well as to the Father and to the Sonne to wit faith loue reuerence prayer thanks-giuing and such like ExplicatioÌ„ proofe For the first of these points and to induce our hearts to the performance of the dutie there specified read Matth 5.3 Wher our Sauiour Christ beginneth that his large excellent Sermon vpon the mount with this asseueration that the poore in Spirit are assuredly blessed and that the kingdome of God is theirs But on the contrarie it is as certainely affirmed in the holie scriptures that God resisteth the prowde in Spirit And Reuel 3.17 the holy Ghost sharply reproueth the Church of Laodicea for that ouer-prowd conceite which it had of it selfe Whervpon it is euident that we cannot trulie beleeue in the holy Ghost so by faith haue him dwelling in vs vnles we be humble in our selues and doe acknowledge that nullitie of goodnes that is of our selues in our owne wicked nature For the second pointe read in the same 3. chapt of the Reuel verse 20. Behold I stand at the dore and knock if any man heare my voice open the dore I will come in vnto him and I will sup with him and be with me To him that ouercommeth c. Our Sauiour by his holy Spirit commeth as a Prince to the poore mans house bringing all his furniture and prouision with him not onely for necessitie but also for delicacie as it were hangings plate iewells and all kinde of spirituall delights and dainties And shall we not thinke it our parte to giue his holy Spirit most reuerend and ioyfull entertainment For the third point read Eph 4.30 Grieue not the holie Spirit of God by whom yee are sealed to the day of redemption A deede of gift or anie other euidence of writing is ratified when it is once sealed and so are wee as belonging to the Lord by the impression of his most holie and heauenlie Spirit Yea so firmelie that none can disable our title if wee our selues doe not cancell it Nowe therfore to the end we may not breake off or deface this blessed seale of God let vs haue tender and charie regard of that which the Apostle saith Grieue not the Spirit of God Yea let vs diligentlie obserue that which he saith to the same ende both in the wordes going before and also following after wherin he sheweth wherwith the holy Ghost is grieued namely by corrupt communication by bitternes c by idolatrie euery other kinde of sinne Iâ—st therefore is the reproofe which Peter giueth Ananias and his wife Act Beliefe in God the holie Ghost 5. verses 3.9 And that also which Stephen giueth the wicked rulers of the Iewes chap 7. verse 51. Read also Heb 3.7 8.9.10 Such vnkind dealing with the holy Ghost is the most vnworthy and greatest indignitie that may be Wherefore let vs on the contrarie considering that the holy Spirit of God vouchsafeth of his infinite mercie to be our nearest and in-most friend let vs I say esteeme of him and vse him alwaies as the most honourable dearest and best welcome friend vnto vs infinitely aboue all other The acceptable fruites of the Spirit are reckoned to be of three sorts Ephes
the soules of all godly and true beleeuers For as touching their naturall creation in respect of their substance and also in regard of their faculties of vnderstanding memory reasoning will election or choise and likewise in ministring life sense and motion to the body they are naturally of the same kinde The one cannot die or be extinguished more then the other For though it be saide in the holy Scriptures that the wicked and all vnbeleeuers shall perish and die the second death c yet this perishing or death is not to be vnderstoode as simply opposed to beeing and life but to that good and blessed estate of life and well beeing which is onely proper to the children of God after this naturall life is ended For this is very plaine in the holy Scriptures that the misery and torment of the soules of the wicked shall be perpetuall euen from the time of their naturall death and so to continue for euer The worme of their guilty conscience shall neuer die neither shall the fire of their torment euer be quenched as our Sauiour sheweth plainely in the parable of the rich man Luke 16.22 c. So then the wicked are said to die a second death moreouer and beside the naturall death in respect of their punishment and torment or destruction after this life in such sense as they are saide as touching all grace and godlinesse to be dead euen while they liue here For like as they while they liue the naturall life are dead because they want the ioy of godlinesse and thereby of a good conscience which is as wee may say the life of our life so yea much rather because after the end of the naturall and sinfull life of the wicked their torment beginneth neuer to end they may iustly be saide to passe to a second death that is from a death in extremity of sinne to a death in extremity of an eternall punishment Thus the immortality of the soule belongeth to the wicked as well as to the godly so farre forth that their soules can no more die that is bee extinguished or loosed their nature and Beeing then the soules of the godly can But as touching the good beeing or blessing of immortality that is to say touching the blessed estate of the soule in the continuance of it for euer in the fauour of GOD this belongeth peculiarly to the children of God who through faith and by the Spirit of God doe mortifie sinne in some measure here in this life and liue vnto God through that life which they liue by the Sonne of God by whose grace thâ—ir soules are daily renewed and sanctified vnto him as it is euident by the testimonies and examples alledged before for the ground and warrant of this Article vnto vs. And that the estate of the soules of the faithfull are vnspeakeably blessed with God after this life we may be assured from that which wee reade 1. Cor. 2.9 For the glory of it is such as the eye hath not seene nor eare heard nor came into the heart of man which God hath prepared for them that loue him The Promise And 2. Epist chap. 12.4 And that the same blessed estate of the faithfull shall be a fruit of that care which they had here in their naturall life time to attaine to true christian knowledge faith c it may be euident from that which is written 1. Cor. 13.12 that then shall be the perfection of that which we haue now but in part Reade also Reuel ch 7.14 15 16 17. And ch 14.3 4 5. and verses 12.13 Whence also it finally appeareth that this vnspeakeable blessing shall be as was answered in the coÌ„munion of all the thousands of the triumphant Saints and with the Angells to all those that haue had their part in the communion of the militant Saints here on earth According to that which we reade Heb. chap. 12.22 23. Ye are come vnto the mount Sion and to the Citie of the liuing God the celestiall Ierusalem and the company of innumerable Angells And to the congregation of the first borne which are written in heauen and to God the Iudge of all and to the spirits of iust and perfect men Thus much briefly concerning the meaning of this Article Question Now what Promise haue we in the holy Scriptures for the further warrant of the same Answer We haue the promise of it Psal 22. verse 26. The poore or meeke saith the holy Prophet shall eate and be satisfied they that seeke after the Lord shall praise him your heart shall liue for euer Explication This indeede may well be one testimonie of Gods promise in this behalfe For by the heart the soule of man is vsually signified in the Psalmes and in other places of holy Scriptures There are many other testimonies to the same purpose For all the promises of euerlasting life after the natural life ended they haue the beginning of their accomplishment in this blessed immortality which we speake of according to that of Iames chap. 1. verse 12. Blessed is the man that endureth tentation for when he is tried he shall receiue the crowne of life which the Lord hath promised to them that loue him Likewise Reuel 2.7.17 And chap. 3.5.12.21 though these promises shall not haue their perfect effect till the resurrection of the body as we shall see further when we come to that Article IN the meane season our order requireth that wee come to the vse of the present Article And first concerning the Comfort of it Question What may that be Answer I heard a voyce from heauen saith St. Iohn Reuel chap. 14. verse 13. saying vnto me write â—lessed are the dead from the time that they die in the Lord. Euen so saith the Spirit for they rest from their labours and their workes doe follow them Explication In these words of Saint Iohn we haue a double comfort expressed as belonging to the faithfull euen from the time that they die in the Lord that is for the Lords cause or in faith and repentance as it becommeth the seruants of God First that thenceforth they rest from their labours that is from all the troubles and disquietments of this life such as we read of Eccles 1.8 All things are full of labour And Psal 90.10 According to that promise Reuel 6. verse 11. They shall rest for a little season c. And chap. 7.16 They shall hunger no more nor thirst any more c. And God shall wipe all teares from their eyes The second comfort of the faithfull immediately after their naturall death is that their works doe follow them that is to say the fruit and reward of all good things which they haue done in their life time For God will performe all his promises which he of his bounteous goodnesse hath made to the obedience of his seruants in and for Christs sake according to that Ephes 6.24 The grace of God shall be to the immortality of all that
in that he saith that This mortall must put on immortalitie for he earnestly affirmeth though most faithlesly and heretically that Paul doth not speake these wordes of the earthly creature but of the liuing word c. These are the words of H. N. Verily saith he the mortall whereof Paul witnesseth is not any creature of the earthly flesh and blood but it is the liuing word and Beeing of GOD which in the beginning was immortall in the manhoode and is for our sinnes cause become mortall A most ignorant and hereticall blasphemie and a most manifest falsifying of the meaning of the holy Apostle Hitherto of the ground and warrant of this Article concerning the resurrection of the body from this one most notable and plentifull testimonie and confirmation of the Apostle Paul thus farre forth in this 15. chapter of his ◠Epistle to the Corinthians THere are store of other testimonies in the holy Scriptures to confirme the same vnto vs as an Article of faith vsually receiued euen from more ancient times and that no doubt according to the beliefe of the faithfull in the true Church of God frō the beginning of the world For like as for the confirmation of this Article to the christian Church our Sauiour Christ being vpon earth raised diuers out of their graues as we haue seene heretofore among the miraculous works which he wrought And after that againe the Apostles by his power did the like as Peter raised Dorcas from death to life c. So from the beginning God wrought some like miraculous works for the confirmation of the faith of his people therein in all ages that went before For as wee reade in the holy Story 2. Kings 13.21 A dead man touching the bones of Elisha reuiued and stoode vpon his feete Yea as God tooke away Elijah so long before that hee tooke Henoch away bodily into heauen for any thing we know to the contrary Abraham also considered that God was able to raise vp Isaak euen from the dead from whence also as saith the Apostle hee receiued him after a sort Heb. 11.19 And in the same chapter verse 35. The women receiued their dead raised to life as for example the widow of Sarepta her sonne at the prayer of Eliah and the Shunamite her sonne at the prayer of Elisha Other also as the Apostle saith further were racked and would not be deliuered that they might receiue a better resurrection The which may be exemplified from the answer of the mother of her seuen children martyred vnder Antiochus in the 7. chap. of the 2. Booke of Maccabees What the beliefe of Iob was we saw but a while since We may reade other testimonies Isai 26.14 and Ezek. chap. 37. the whole chapter In the which places the holy Prophets strengthened the faith of the people of God touching their returne out of captiuity by an allusion or argument taken from the resurrection of the dead as though they should haue said ye beleeue that which is a greater matter as a receiued Article of your faith and therefore let not your hearts doubt of this And more directly to this purpose the Angel of God testifieth to the Prophet Daniel the certainty of the resurrection of all flesh that is of the godly to euerlasting life but of the wicked to shame and perpetuall contempt Dan. chap. 12.2 And verse 13. he telleth Daniel himselfe that he for his part should stand vp in his lot at the end of his daies Thus wee may perceiue that the resurrection of the body hath beene receiued as an Article of faith not onely in the christian Church since the comming of our Sauiour in the flesh but also in the true Church euen from the beginning and in all ages among all true beleeuers vnto the time of the same his comming according to that which we reade Iohn 11.24 where Martha answering our Sauiour according to the common faith saith to our Sauiour concerning her brother Lazarus I know that he shall rise againe in the resurrection at the last day And Acts. 24.15 the Apostle Paul testifieth of the Iewes that they looked for the resurrection of the dead The meaning of the Article NOw after this large discourse touching the ground and warrant of this Article it followeth in the next place that you are to shew what the meaning of it is Question What therefore is the meaning of these wordes I beleeue the resurrection of the bodie Answer They teach me and euery true Christian to beleeue that according to the holy decree of God and for a publike declaration of his diuine iustice and hatred against sinne in the fight of all the worlde death is appointed to all so that euen the most godly by reason of that sinne which is yet in part abiding in them The meaning of the Article must die the naturall death which is a seperation of the soule from the body for a time wherevpon it followeth that the body returneth to the earth from whence it was taken those onely excepted who shall be found liuing vpon the face of the earth at the comming of our Sauiour Christ to iudgement yet for the worthinesse of the death and satisfaction which the same our Sauiour hath made to God for vs and by the effectuall working of his diuine power I doe beleeue that both I my selfe and also that all which haue died alreadie or shall hereafter die in the Lord shall at the last day be bodily raised vp to a most blessed and glorious estate our soules being vnited vnto them againe and thence forth so to remaine for euer and euer Ex. The proofe of all this we haue seene before Onely let vs briefly call to mind that which we read Heb. 9.27 28. As it is appointed to men that they shal once die and after that commeth the iudgement So Christ was once offered to take away the sinnes of many and vnto them that looke for him shall he appeare the second time without sinne vnto saluation Reade also Eccles 12.7 and 1. Thes 4.15 16 17. NOw let vs goe forward Question What promise of God haue you in the holy Scriptures The Promise that our bodies shall rise againe Answer We haue the promise of God prophetically set downe by the Prophet Hosea chap. 13. verse 14. alledged by the Apostle Saint Paul 1. Cor. 15.54 as it followeth thus in that chapter 54 So when this corruptible hath put on incorruption and this mortall hath put on immortalitie then shall be brought to passe the saying that is written Death is swallowed vp into victorie Explicatiō proofe The holy Apostle doth fitly alledge the testimonie of the Prophet to this purpose And wee may likewise alledge all the prophecies of the olde Testament touching the resurrection of the body for the confirmation of the same promise of God in this behalfe But the fundamentall ground of this promise is that most gratious couenant which God hath made with Abraham Isaak
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
14. Wherevpon he doth furthermore exhort the Philippians yea and all other Christians to follow his example verse 15. in these wordes Let vs therefore saith he as many as be perfit that is vpright and entier be thus minded c. For as wee knowe many seeme to pray often for a ioyfull resurrection but they regard not to take the right course in rising first from the death of sinne c. Some also doe make the same praier for their friends but they pray to late because they pray not till they be dead as also because they themselues lye dead in that sinnes and trespasses following the workes of wickednes with wicked diligence as if nothing else were worthie to be laboured after But wee beloued in the Lord duly considering the excellent glory wherevnto God of his infinite mercie hath appointed our bodies let vs alwaies esteeme it an ouer-base thing to apply any pretious member of them to the vile seruice of sinne and Satan either our eies to vnchast lookes or to reade anie vngodly bookes or our eares to hearken to lewd or vnfruitfull discourses by word of mouth or any wicked and vngodly speaches whatsoeuer or our hands to take bribes or to worke any deceite or our feete to carrie our bodies to any wicked companie c. But contrariwise let vs vse them to carrie vs to the house of God and to frequent the companie of the godly that we may learne both to minde speake and doe those things which be good and godly according to the exhortation of Saint Paul from the consideration of this benefit of the resurrection 1. Cor. 6. verses 14.15 saying God hath raised vp the Lord and he will raise vs vp by his power And Know ye not saith he further that your bodies are the members of Christ Shall I then take the members of Christ and make them the members of an harlot God forbid c. And verses 19.20 Ye are not your owne For ye are bought for a price therefore glorifie ye God both in your body and in your spirit for they are Gods And Rom. 8.11.12 after that he hath made like mention of the resurrection Therefore brethren saith hee we are debters not to the flesh to liue after the flesh For if ye liue after the flesh ye shall die but if ye mortifie the deedes of the body by the Spirit ye shall liue For as many as are led by the Spirit of God they are the Sonnes of God And let vs note well that as the due consideration of death is an effectuall bridle to withdrawe vs from the ouer-curious and delicious pampering and tricking of our bodies which in this our present mortall estate are but wormes meate as was noted in the doctrine of Gods Fatherly prouidence page 254. or at the least shall corrupt and turne to be wormes so the Christian meditation of the resurrection of the same our poore and fraile bodies to euerlasting glory containeth a mighty perswasion to moue and excite all true beleeuers constantly to imploy their whole bodies and euery part and member of them onely to those honourable seruices wherevnto the Lord hath created them Though we doe not thus we shall rise againe in deede but not to saluation and glory but to condemnation and that most iustly euen to eternall reproach and miserie Thus much concerning other testimonies of holy Scripture belonging to the former duties beside that of the Apostle Paul 1. Cor. 15. Question Now what other duties beside those mentioned in that Scripture do belong to the comfort of the same benefit of resurrection Answer The comfort hereof doth furthermore require that wee doe account our selues but strangers here in this world and therefore not to addict our mindes inordinately to any of the pleasures and profites or aduancements thereof no not to those that being rightlie vsed are lawfull and good Nay rather it requireth on the contrarie that we settle our hearts patiently to expect and endure all bodily afflictions of this life yea euen death it selfe both our owne and of our dearest friends yea if neede doe so require the most cruell death and torturings of our bodies for Christ and his Gospels sake Explicatiō It is very true according to that instruction which Saint Paul giueth 1. Thes 4.13.14 saying The dāger of not beleeuing this Articles I would not brethren haue ye ignorant concerning them which are a sleepe that ye sorowe not euen as other which haue no hope For if wee beleeue that Iesus is dead and risen euen so them which sleepe in Iesus will God bring with him Where note that the hope of the resurrection to eternall life as M. Caluin saith very well is the mother of patience Spes inquit beatae immortalitatis patientiae mater est And of this patience we haue those holy Martyrs who haue giuen their liues to testifie the truth for notable examples as we may see if we call againe to minde that which is written Heb. 10.32 c. and chap. 11.35 c. Read also chap. 13 1.2.3 And 2. Cor. 4.17.18 And so forth from the beginning of the next chapter to the 12. verse For as wee haue considered heretofore the doctrine of the Apostle in that place doth respect the immortality both of the soule and also of the body after the resurrection thereof Where also wee are plainely taught that wee ought after the example of the faithfull in former times to liue as strangers here in this world minding a better Citie c. As also Heb. 11. verse 13. c. Thus farre of the duties Question NOw finally What is the danger of not beleeuing this Article and of not yeelding these fruites of obedience and thankfulnes in the faith and hope of it Answer Such as doe not beleeue this Article beleeue nothing as they ought to beleeue the same Neither is it possible that they should be heartily willing at any neede to giue their liues for our Sauiour Christ and his Gospels sake but contrariwise that by a cowardlie seeking by the deniall of him in time of danger to saue their liues they must needes loose their liues and their soules too for euer and euer Explication proofe This may be euident vnto vs from that which wee haue heard before in the opening of the reasons which the Apostle hath vsed to confirme this Article For there he affirmeth plainely that they who denie the resurrectiō of the bodies of the faithful do therwithal denie the resurrectiō of our Sauiour himselfe as we may see 1. Cor. 15. verse 13. And againe verses 15.16 For If there be no resurrection of the dead then is Christ not risen And yet againe If the dead be not raised then is Christ not raised And thus it cannot be but they frustrate all To the which purpose also serueth the second reason and also the fourth fift and sixt as they haue beene interpreted and explaned in the same chapter Of this sort of vnbeleeuers
set downe vnto you That is to say that from that which hath beene hitherto said for the interpretation and vse of all and euery of the Articles thereof wee may so clearely vnderstand what manner of faith that is whereby wee are iustified in the sight of God that the question of our iustification by faith may by the due consideration thereof be easily decided by vs. For we may easily perceiue that it is such a faith as is grounded wholly vpon the infallible warrant of the most holy and canonicall Scriptures of God rightly vnderstoode and not vpon any humane traditions True iustifying faith generally considered or vnwritten verities as they are called Such a faith as looketh directly to the grauous promises of God and not to those blinde incouragements and ouerweening perswasions or hopes which carnal confidence suggesteth Such a faith as yeeldeth that onely true comfort wherewith the heart of man may soundly boldly comfort and reioyce it selfe Such a faith as worketh by loue and is plentifull in all good duties both toward God and man Gal chap. 5. verse 6. Phil. chap. 1.11 In which respect it is worthily called the faith of the truth which is according to godlinesse vnder the hope of eternall life Tit. chap. 1. verses 1 2. It is no idle and dead faith such as Saint Iames doth iustly condemne chap. 2 verse 14 c. It is not a bare historicall or inwrapped saith to beleeue as the Church beleeueth nor any doubting faith as if it were good modestie so to beleeue such as the Popish Teachers deceiue the people withall It is no such faith as carnall gospellers doe make boast of and in the same their boasting feare not to turne the grace of God into wantonnesse Finally it is no such faith as is void of the power of godlinesse Wherevpon also it likewise followeth that he is no true Christian whosoeuer hee be that hath such a kinde of idle historicall inwrapped or doubting faith Neither is the carnall or loose worshipper any true or kindely and faithfull worshipper of God but onely such as be very carefull to glorifie God and to dispose of all their waies aright in obedience to all the lawes and commandements of God According as God himselfe hath solemnly determined this matter in the 50. Psalme namely in the last verse of the Psalme speaking thus by his holy Prophet He that offereth praise shall glorifie me and to him that disposeth his waie aright I will shew the saluation of God Such as will truely serue and please God must worship him seriously and in good earnest They must also be constant or else all former labour is lost The true faithfull Christian continuing constant must therewith also encrease For as we reade Rom 1.16 17. The Gospel is the power of God to saluation c. whereby the righteousnesse of God is reuealed from faith to faith And therefore it is that the same Apostle maketh his prayer for the Thessalonians 2. Epist chap. 1.11 that God would make them worthie of his calling and fulfill all the good pleasure of his goodnesse and the worke of faith with power That the name of our Lord Iesus Christ may be glorified in them and they in him according to the grace of our God and of the Lord Iesus Christ Reade also Ephes 4 verse 11 12 13 c. And the Apostle Peter 2. Epist 3.18 Grow in grace and in the knowledge of our Lord and Sauiour Iesus Christ to him be glory for euer and euer Amen Moreouer this we must know that albeit faith is of a working nature yet to speake properly it doth not iustifie by works but onely in that it apprehendeth Christ whom God hath made the Lord our righteousnesse yea to be euen all in all vnto vs and for vs. 1. Cor. 1.30 and Colos 2.9 10. Wherevpon it is that the Apostle Paul often affirmeth yea that he plentifully and strongly disputeth and proueth that our iustification is of the free grace mercy of God namely in his Epistles written to the Romans and to the Galatians So that faith it selfe hath no power to iustifie otherwise then as an instrumentall cause and that also by the meere grace of God which inableth it to apprehend and lay hold vpon our Sauiour Christ and his righteousnesse Neither hath it any power at all to worke but through the sanctification of the holy Ghost And both of these powers also are diligently to be distinguished For as both the fire and the Sunne haue their double force that is to giue light and to make warme yet doe they neither warme by their light nor giue light by their warmth so albeit faith doth inlighten the mind to behold the fauour grace of God in Christ Iesus also inflameth the heart to be zealous of all good workes to the glory of God yet doth it no more iustifie by working then fire or the Sunne do burne by that light which they giue Yea and to speake more properly it is God onely who iustifieth sinners as the alone efficient cause and fountaine of iustification and that euen through his meere grace in that he forgiueth their sinnes for Iesus Christs sake and imputeth his righteousnesse vnto them Rom. 3.24 25 26 27 28. And 2. Cor. 5.21 as was said before As for works of obedience they are fruits onely declaring the truth of that faith which iustifieth And so is the Apostle Iames to be vnderstood as hath beene shewed more at large in the beginning of this part of our Treasurie Finally it may well be obserued that when we speake generally of iustification by faith wee may vnderstand iustification to be a generall fruit of beleeuing the whole doctrine of saluation contained in all the Articles of our beliefe as well concerning God the Father and the holy Ghost as the Sonne c. without neglect of any of them though with a special respect and relying vpon the sufferings and death of our Sauiour Christ These are the things which I thought good to adde vnto all former particulars for a generall conclusion of the whole doctrine of our christian beliefe Now God of his infinite mercy make vs truly wise with all his Saints and elect children vnto our eternall saluation in the right vnderstanding beleeuing and obeying of the great mysterie of Godlinesse in Iesus Christ our Lord. To whom with the Father and the holy Ghost one true and eternall God be all praise honour and glory both now and for euer and euer Amen FINIS Verses Eucharisticall or of thanksgiuing to the honour and praise of our most gratious good God THe Gospel is a Iewell rare And hidden from our sight Gospel This present worke a key it is To bring it vnto light Faith is the hand whose proper t' is Thereon to lay sure hold Faith Iustification This book this hand doth guide vnto This pretious pearle of gold And by this Faith which holdeth it Made iust and sau'd we be This
sauing Iustice herein is At full reueal'd to thee Repentance with the fruites thereof From liuely Faith that springs Repentance Within this Booke vnfolded is And many heauenly things To wit the chiefest Principles Of doctrine pure and sound Twelue Articles whereof we haue Articles of faith Of Faith from Scriptures ground The vertues of which pretious pearls So rare and knowne to few Are here found out and clearely laid All open to thy view One God Three Persons The glory of the Trinitie One God in persons three The Father Sonne and holy Ghost Presented are to thee The Father of Almightie power Father Creation The first among the rest His frame of world right glorious Is liuely here exprest Whose wise and holy Prouidence This mightie frame doth guide Prouidence Who all for all but most of all Doth for his Saints prouide His onely Sonne our onely Lord And Sauiour most deare Sonne Conception Birth Whose wonderfull Conception Whose like we doe not heare In wombe of Marie Virgin still By holy Ghost conceiu'd Yea borne and as all children be Into this world conuey'd Life Doctrine Miracles Sufferings Death His holy life his doctrine sweete His wonders strange and rare His bitter and his cursed death Here liuely painted are Buriall Descension Resurrection Ascension His buriall and power of death On him thus brought to graue His third daies resurrection Ascension eke we haue Sitting at the Fathers right hand Intercession His sitting at the Fathers hand In kingly Maiestie There making intercession For vs continually His coÌ„ming in the cloudes as Iudg Last iudgement With power and terror great WheÌ„ all the NatioÌ„s shal be brought Before his iudgement seate Euen thus our full redemption Redemption From sinne and paines of hell Wrought by the Son of God alone This Booke declareth well Next vnto whom on holy Ghost Holy Ghost Third Person we rely Who to his liuely members all All comforts doth apply These liuely members are dispers'd Catholike Church Throughout the world so wide In heauenly mansions some with Christ Are placed to abide All which make vniuersall Church A ioynt communion Communion of Saints Of Saints a holy fellowship One head and body one Forgiuenesse of sinnes Whose sinnes great offences are Forgiuen and discharg'd And so from wofull bondage they For euer are inlarg'd Their bodies at the day of Doome Resurrection of the body In honour all shall rise To be vnited to their soules Made holy strong and wise A life eternall liue they shall Life euerlasting In glory there to raigne All teares from eyes shall wiped be And neuer feele more paine These mysteries profound deepe Which reason cannot reach All plainely here vnfolded are This light Gods grace did teach Now blessed be that Lord our God And praised be his name Who by his spirit to seruant his Both heart and hand did frame In Iudgement sound with wisedome like In method plaine cleare This Volume large to finish quite All glorie most dâ—e to our one onely most wâ—se almightiâ— and euerâ—iuing God As now it doth appeare All le ts so oft all trialls great All doubts all feares all paine All ended are with comfort much A sweete contenting gaine Now Father deare we thee intreate Euen for thy Christ his sake To blesse this worke to those good ends For which we paines did take Euen for the glory of thy name And honour of thy Sonne By comfort of the holy Ghost Whereby it was begunne That we in faith may know thee Lord One God in Persons three To serue the here and after death To raigne for aye with thee Amen Richard Blackerbie Minister of the Word To the Christian Reader THey who haue taken no small paines for thee good Christian Reader doe intreate thee to take a little paines for them and also for thy selfe in mending with thy pen the typographical errata or any other escapes which God shall discouer vnto thee in thy Booke Fauourably considering this with thy selfe that in a worke of much and long busines of this kinde easily will many humane infirmities of the eye both of the body and also of the minde mixe themselues yea euen with the best and most carefull indeuours about the most holy and weightie things we haue to deale withall Such as in the compasse of the present labour are these which follow and as we hope very few beside of any great moment Such as they be we pray you to correct in manner as followeth In the Preface PAge 2. line 18 read populous for popular P. 7. l. 26. put out not In the Contents of the first Booke Page 1. line 21. for page read pages And line 26. for 109. 105. In the first Booke Page 3. line 19. for rightous read rigorous P. 10. l. 36. read worke And line 39. malitious P. 12. l. 3. please P. 15. l. 23. for 13. read 12. 3. P. 18. l. 30. Epâ— for 3. P. 22 last line ad after disobedience these words many were made sinners so by the obedience P. 59. 5. lines of the â—orme page printed againe P 107. l. 3â— reade capacitie And P. 108. l. 14. grauitie P. 126 in the margine misericordia In the second Booke Page 2 line 8. a comma wanting afâ—er Iesus And line 40. that is for the. P. 15. l. 2. for 6. read 61. And line 19. for would could And line 51. of Christ put out of P. 24 l. 34. read therefore P 26. l. 12. a more for more a. And line 21. read ch 5. for 3. P. 33. l. 36. 1. Tim 2. P. 35. l. 20. in Bardelauistae u. â— for n. P 47. l. 16. read and of the apprehension And line 20. read addeth for and. P. 50. line 2. for of our read of the birth of our â— 54 l. 48 loue is for hope And l. 56 they for we P 57. l. 19 of his for of the benefit of his P. 65. l. 8. by meanes of diete for any meanâ—esse of diete P. 69. 13. the most for his most P. 76. 41. put out 4. P. 78. 37. read appointed to a. P 82 35 behoofull for vs to P. 84. 1â— for 52. read 42. P. 90. 19. read for mouth may mouth that we may And P. 128. 24 for sodder soder And l. 35 for and giueth â—â—e giueth P 129. 50. read hypothesie for hypocrisie P. 150 1 for though reade because P. 153 19 put out or accusation and â— 2â— read all other as vvel in their superiour as inferiour places l. 21 alâ—o how to P 159. l. 5. imitation 〈◊〉 for imitation And l. 24 â—aâ—e for haue and line 39. for who rather read whether P 160. 37. put our selfe P 164. 2. read though for according And P 165 1 two other for two vvorthie P. 16â— 38 And for At. P 167 41. read So perf tly obedient was he to God so perfitly louing c. P 17â— read pictured and 17 tell all my and 48. had done their P 183 23 for as read was P 184 20 for 28. read 2 8. P. 185 18. read haue my hope any way P 186 3 read not but he P. 189 l. 40 41 read so great mercy being so great and P 190. 55. read This first p 19 19 for then read euen p. 203 12. for are read we are p. 212 24 read him that And 213. 3 but halfe And 214 5. soule for sonn p 215. last line that euer they p. 227 49 read mighty And 232 37. seeing And 23â— scourge for scorne And 277 20. then by his And 291. 32 committing for omitting p. 335 51 read tutissiâ—am p. 340 39 read The comfort I say is c. And 141 l. 46. 47 thâ— the humanitie And 377 22 let goe And 503 32 for of read vpon 412 47 but a limme for but for a time p 430 line 2 occupâ—tion is for occasion l 6 occasion for ocupation p 432 20 thus for then p. 448 40 for selues the read selues to be the. And last â—ne though some more p. 450 54 read gardedst And 455 24 so the comming And 458 for them but read for them it cannot bâ— but And 459 13 first thing the. And 460. 39 minde all these things to p. 463 l. 4 renew p. 464 1 wickednesses And l. 28 Paul vâ—â—verse p. 476 36 coÌ„manded p. 483 39. Beth graâ—ijah p. 502 1 therefore p. 505 23 Laterane p 518 4 mercy p 524. last line read â—â—iritual for special p. 525 9 for very read verif ed. p. 529 6 Council p. 530 were into a. p 536 28 vehistahaui p 539 44 read yeâ—â—hough they be of the. for no not of the p 545 55 for of then read of these things p 551 7 read Iz el p 5â—2 20. read willingly â—alking in p. 563 28. for Gen. 8 read 19. p. 610 33. for of 21 read also of In that which remaineth such hath been the blessing of God that â—e trust very fewe escapes shall be found like vnto these And thus good Christian Reader crauing thy friendly assiâ—â—ance for the correcting of that which hath escaped vs we commend thee and all the holy labours of eâ—â—y of vs to the most gratious and honourable blessing of God our heauenly Father to the spirituall â—enefit of vs all by the most blessed and effectuall operation of the holy Ghost through Iesus Chriâ—â— our Lord. Amen Thine as their owne euen â—â—olly in the Lord. R. A. R. B.
Answere as all scrupulous and seruile feare of heathenish and fatal Destinie Secondlie it is likewise our bounden dutie to abandon all inordinate or distrusting and distracting cares and desires with all wicked and vniust practises concerning earthly things Yea it is our dutie from faith in the Fatherlie prouidence of God to moderate all lawfull and honest studies or labours about them and that wee doe enterprise nothing in confidence of our owne wit or strength but onely by the leaue or permission and as wee may well saye vnder the correction of the Diuine prouidence of the Lorde our God Thirdlie as was said before concerning the workes of Gods creation so must wee likewise say and acknowledge concerning all the workes of his continuall Prouidence that it is our bounden dutie to thinke and speake alwaies most reuerendlie of them and for the defence and iustifying of them against all who-soeuer shall presume to depraue the least yea if wee may so speake those that doe seeme the vilest and basest of them Fourthlie from all former experience of the fatherlie prouidence of our God watching ouer vs for our benefit it is our dutie to incourage our selues to waite comfortablie vpon him for all time to come without all seruile feare of our enemies or distrust in his most gratious and Fatherlie good will In prosperitie it is our dutie to be soberlie minded and to prepare for aduersitie that is in health howe to beare sicknes in wealth howe to indure pouertie in honour how to suffer reproche and finallie in all our life howe to die and to be willing to lye downe in the dust a lesson very harde to be learned that wee may at the last enioye a more sure foundation and building from the Lord. And moreouer when aduersitie commeth wee knowing well that it is from the most wise and gratious good hand of our heauenlie Father it is our dutie as obedient children patientlie and meekely to submit our selues vnto it as to his Fatherly correction and triall labouring to make all good vses thereof to our bettering Likewise wee beleeuing all aduersitie to proceede of the fatherly and prouident hand of God it is our dutie chearefullie and comfortablie to hope and expect a good and blessed issue Furthermore also from all former succoures and deliuerances the which it pleaseth God from day to day to renewe vnto vs it is our partes to grow and increase in loue to God and therby to hearten our selues to indure greater affliction if God will so haue it for the time to come Finallie it is our dutie both in prosperitie and also in aduersitie in life and euen in death it selfe and for all the iudgements of God against the wicked to be thankeful to his diuine Maiestie in so much as by all meanes hee doth most wiselie fit and prepare vs yea guide and bring vs home to his heauenlie Kingdome and glorie Explicatiō proofe These in deed are all of them most bounden duties belonging to the comfort of our faith in the most gratious and Fatherlie prouidence of God And more also in the particulars aboue that could here for this time be conueniently expressed as was said before For manifolde and great comfortes doe iustlie call for manie and great duties at our handes But for the ground oF those that haue ben mentioned let vs first of all consider that euen among the wiser sorte of the heathen the prouidence of God hath bene alwaies after a sort acknowledged yea so farre forth that some of them haue called God by the name of Pronoia euen prouidence or fore-sight it selfe Wherevpon also a learned writer obserueth verie well that they easilie saw that it should be as vnreasonable a thing to acknowledge a God yet to denie his prouidence as it should be to ascribe an eye vnto him without sight a hande without power and a minde without vnderstanding c. Though herewithall it must be considered that the wisest of the heathen not in lightened from the holie word of God did neuer knowe rightlie this Fatherlie Prouidence of God wherof we speake Neuertheles thus farre the wiser sort of them sawe that the prouidence of God wadeth most skilfullie betweene blinde Fortune and that which is called the Fatall or Stoïcal destinie Yea and euen touching that which is called Fortune or chance here among men on earth as beeing altogether vncertaine and accidentall to them yet vulgarlie they placed it as a Goddesse in heauen as though they should acknowledge that with God all things yea these that come by the greatest happe-hazard as men deeme are certainly knowne and foreseene according to that saying of the Poet Nullum Numen abest si sit prudentia sed te Nos facimus Fortuna Deam coeloque locamus That is No power Diuine doth want on earth if wisely men would deeme T' is wee like fooles who Fortune place Farre off Shee-god in heauen Or thus Ther wants no God at all wher wisedome doth aduise Wee fooles doe Fortune Deïfie and place aboue the Skies Much rather then ought all the children of God who are taught and instructed from the holie worde of God to banishe both from their mouthes and also from their hearts all false ascription or imputation of any thing to Fortune or lucke c. And likewise it is our dutie to put away all blasphemous and desperate thoughts and speaches such as are found in the mouthes of those that neither shame nor feare rudely and barbarously to say If I be ordained to this or that destinie I cannot possiblie auoide it I must of necessitie be hanged or drowned I thinke I was borne vnder an ill Planet c. These and all such like speaches and thoughts are most carefullie to be auoided yea to be vtterlie abhorred and reiected of all the children of God For most certaine it is that God hath not by his most holie Prouidence excluded that gratious priuiledge which hee hath granted to faithfull Praier Neither is it his holie will and pleasure to frustrate that godlie circumspection and wise fore-sight which it pleaseth him from time to time to giue vnto his seruants for the preuenting and auoiding of imminent dangers yea euen for the auoiding of sinne it selfe the verie cause of all euill and danger whatsoeuer Much lesse hath hee tyed and snared the most free libertie of his owne Diuine counsell to anie necessarie or fatall connexion and knitting together of naturall causes and their effects as it is manifest in that hee hath oftentimes wrought against the vsuall and ordinarie course of naturall things for the benefite of his people As in the leading of his people out of Egipt toward the land of Canaan through the red Sea on drie land when ther was no naturall cause sufficient for the diuiding of the waters And by his feeding of them in the barren wildernes with Manna from heauen by the space of fortie yeares together c. And as touching the spirituall work of our
redemption and saluation by our Lord Iesus Christ it is altogether aboue nature So that the Lorde may worthilie say by his holie Propet Isaiah ch 55.8 against all such Iudges of euil thoughts that is such euill thinking Iudges as the Apostle Iames termeth them My thoughts are not your thoughts nor your wayes my wayes For as the heauens are higher then the earth so are my wayes higher then your wayes and my thoughtes then your thoughtes c. And furthermore it is not in any wise to be doubted but that insomuch as God vouch-safeth by his holie worde and Spirit to teach and warne to command exhort to promise and incourage his children to walk in his blessed waies to the end they may not onely escape euerlasting death but also be partakers of his blessings to their endles life it is not to be doubted I say but that he will giue them the fruit benefit of euerie part of his holie ordinance according to those good endes whervnto he hath appointed the same Finallie it is euen as certainlie true concerning the reprobates that they doe not goe on in their sinnes and so fall into the curse and condemnation by anie compulsion or temptation and prouocation from God but of their own voluntarie disposition contrarie to the expresse will and commandementes of the Lord. And in this respect it is that the Lord with whom ther is in truth no repentance or change such as is in vs doth yet ascribe repentance and changing of minde to himselfe vpon the obstinacie of the wicked according to that Gen 6. ver 6. It repenteth mee that I made man And again Ier 8.18 If the nation against whom I haue pronounced a plague doe turne from their wickednesse I will repent of the plague c. An example wherof we haue in the Prophesie of Ionah ch 3. vers 10. The first dutie therfore of faith in the Fatherlie prouidence of God is this that we trusting in his mercie goodnes do renounce all blind fortune all fatall necessitie of Stoical destinie acccording to the first branch of the answer Touching the second branche to wit that it is our dutie to abandon all inordinate distrusting or distracting cares about earthly things read a plaâ—â—e proofe hereof Matth ch 6.25 c and verses 32.33.34 Be ye not carefull saith our Sauiour Christ for your life what ye shall eate c. For your heauenly Father 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 cast vnto you For in so much as els-where he assureth vs that it is the Fathers pleasure is to giue vs a kingdome yea such a kingdome as is onelie worthy to be in request Luke 12.32 howe can we thinke that he will faile any of his children touching the necessaries of this life so farre forth as may be good for them Touching the moderat on of our lawfull studies and labours we haue a flat commandâ—ment Pro 23.4.5 Trauell not too much to be rich but cease from thy wisedome Wilt thou let thine eyes flie vpon that which will shortlie flie away c And that it is our dutie to submit all our enterprises to the holie prouidence will of God Read Exod 18.23 If thou doest this thing saith Iethro God command the c. And 2. Sam 12. Be strong saith Ioab and let vs be valiant for our people for the cities of our God and let the Lord do that which is good in his eyes And 1. Chro 13. â— If it seeme good to you saith king Dauid and that it proceedeth of the Lord your God wee will send c. And Heb 6.3 And this will we do if God permit And 1. Pet 3 1â— It is better if the will of God be so that we suffer for well doing then for euill doing And Iames 4.13 c the holy Apostle doth earnestly reproue the contrarie presumption Goe to now saith S. Iames â—e that say to day or to morrowe we will goe into such a citie and continue there a yeare buy and sell and get gaine And yet ye cannot tell what shal be to morrow For what is your life It is euen a vapour which appeareth for a little time and afterwards vanisheth away for that ye †Note Wee ought to speake it often for the open profession of our faith beâ—oâ—e â—en but to thiâ—ke it alwaies for the truth of our faith in the fight of G d. Note also ought to say If the Lord will and if we liue we will do this or that But now yee reioice in your boastings all such reioicing is euil Therefore to him that knoweth how to doe well and dâ—th it not to him it is sinne To this purpose also serueth well the holie Prou chapt 15.3 The eyes of the Lord in euery place beholde the euill and the good Read also Psalm 139. God seeth in the night as-well as in the day hee giueth sleepe and be holdeth our eyes waking c. Read also Ester chap 6.11 c. Thirdlie that it is our dutie as a fruite of the comforte of faith in the Fatherlie prouidence of God †Tâ—â—thâ— end it is oâ—r dutie to haue the wâ—rks of Gods prouidence gouernment in a holy admiration vpon a d ligent view and reuerend considerat on of them Read Iob 36 22.23 c and in the chapters oâ— lowing Read also Psal 8. Psal â—6 8 c. and 66.5 to thinke and speake most reuerently of the same and of all the workes therof it is euident euen of it selfe vnlesse wee should willinglie take his name in vaine For it is certaine that as God by his worde of Creation created all so doth hee continuallie by his worde of Prouidence and gouernment wherof we read Psal 147.15 16 17 18. hee doth I say by this word and wisedome of his rule gouerne dispose of all things in the world froÌ„ the greatest most honorable to the least basest from the best most vertuous to the worst most wicked thing that is done vnder heauen Yet so as we must take heede that we impute not the least error or euill or the least defect of goodnes that may be to him Farre be this from vs. Read Iames. 1. verse 1â— It is one thing to be author or cause of an euill and farre another thing to be the orderer and disposer of the euill to a good and holie ende contrarie to the intent and minde of the euill worker It must be confessed indeed that God himselfe doth sometime take vpon himselfe the doing of that which is of the owne nature sinfull as the hardening of the heart of Pharaoh against the Lord and the abusing of the concubines of Dauid c. But before we can say so without blasphemie against God wee must see or rather by faith aboue our reache acknowledge first that it is iust and holie