wife of one William Mauldon as hee writeth dwelling at a Towne sixe miles from London called Waltam-Stow taught young children to reade which was about the yeare of our Lord 1563. and the fourth yeere of Queene Elizabeths reigne Vnto this Schoole among other children came one Benefields daughter named Dennis about the age of twelue yeeres As these children sat talking together they happened among other talke as the nature of children is to be busie with many things to fall into communication of God and to reason among themselues after their childish discretion what hee should be Wherevnto some answered one thing some another Among whom when one of the children had said that he was a good olde Father the foresaid Dennis Bennifild casting out impious words of horrible blasphemie what he said she he is an old doting foole What wretched and blasphemous words were these ye heare Now marke what followed When William Mauldon heard of these abominable wordes of the Girle he willed his wife to correct her for the same Which was appointed the next day to be done But when the next morning came her mother would needs send her to the market to London the wench greatly intreating her mother she might not goe being maruellously vnwilling thervnto Howbeit through her mothers compulsion she was forced to goe and went And what happened Her busines being done at London as she was returning againe homeward and being a little past Hackney suddenly the Girle was so striken that all the one side of her was blacke Wherevpon immediately she was carried backe to Hackney and there the same night was buried Witnesse of the same Storie William Mauldon and his wife also Bennifâ—ld her Father and her mother A terrible example no doubte both to olde and yonge what it is for children to blaspheme the Lorde their God And what it is for parents to suffer their yong ones to grow vp in such blasphemous blindenes and not to nourture them betimes in the rudiments of the Christian Cathechisme to know first their creation and then their redemption in Christ Iesus our Lord and Sauiour to feare the most holy name of God and to reuerence his Maiestie For els what do they deserue but to be taken away by death which contemptuouslie despise him of whom they take the benefit of life And therefore let all yong maides boyes and yong men take example by this wretched sillie wench not onelie not to blaspheme the most Sacred Maiestie of the omnipotent God their Creator but also not once to take his name in vaine according as they are taught in his commandements Secondlie let all Fathers Godfathers and Godmothers take this for a warning to see to the instruction and Catechising of their children for whom they haue bound themselues in promise both to God and his Church Which if the Father and Godfather the Mother and Godmothers had done to this yong Gyrle verilie it may be thought that this destruction had not fallen vppon her Thirdlie let all blinde Atheists Epicures Mammonists Belly-Gods of this world and sonnes of Belial hypocrites infidells mockers of religion which say in their hearts Ther is no God learne also hereby not onely what God is what he is able to doe but also in this miserable creature here punished in the worlde to behold what shall likewise fall vpon them in the world to come vnlesse they will be warned betimes by such examples as the Lorde God doth giue them Fourthlie and lastly here may also be a spectacle for all them which be blasphemous and abominable swearers or rather tearers of God abusing his glorious name in such contemptuous despitefull sort as they vse to do Whom if neither the word coÌ„mandement of God nor the calling of the Preachers nor remorse of conscience nor rule of reason nor their withering age nor hoarie haires will admonish yet let these terrible exaÌ„ples of Gods district iudgement somewhat moue them to take heed to theÌ„ selues For if this yong maiden who was not fu ly 12. yeres old for her vnreuerend speaking of God that but at one time did not escape the stroake of Gods terrible hand what then haue they to looke for which being men growen in yeares stricken in age being so often warned and preached vnto yet cease not continuallie with their blasphemous oaths not onely to abuse his name but also most contumeliouslie despitefully to teare him as it were and all his partes in peeces Thus farre M. Foxe admonisheth all sortes both yong and olde to beware of all blasphemie against the Lord our God Now let vs proceede Finallie that faith in the creation of God may iustly teach vs true humilitieâ— Read Iob chapt 38. And chapt 39. c. It is the argument whereby God himselfe teacheth Iob to humble himselfe Read also Ier 5.21.22 HEtherto of the Duties more generallie Wee come nowe to the particulars Wherefore touching the more particular Duties First and foremost which are they that belong to this comfort of Faith that God our heauenlie Father hath created the most glorious and inuisible heauens to the ende they may be our euerlasting habitation with the rest of his faithfull seruants together with his holie and elect Angels after this transitorie life once past and ended Question Which I say are the Duties which ought to arise from this comfort Answere In that the Lord God our heauenlie Father hath created inuisible creatures not onely the heauens which wee see not but also the holie Angels farre more glorious and excelient then anie of the visible are which our eyes doe see First it is our duetie to conceiue more highly and gloriouslie of the most high and excellent Maiestie of God then all outward creatures can throughlie expresse vnto vs. Secondlie insomuch as it hath pleased God our heauenly Father to create the most glorious heauens to be our euerlasting home and most blessed and comfortable dwelling place Answere wee are admonished thereby to take heede that wee doe not addict our mindes to these earthlie creatures and present vaine and transitorie worlde but that wee doe wholly set our hearts to seeke after heauen and heauenly things and in comparison therof to esteeme lightly of the greatest riches and pleasures or of the highest preferments and honours of this life But most of all wee are hereby admonished to take heede that wee continue not in the fâ—â—the of our sinnes which would vtterly barre vs from the kingdome of heauen Explication and proofe Touching the first part of this answere let vs first of all consider that the Angels themselues cannot comprehend nor behold the full brightnes of the excellent glory and Maiestie of God in which respect they are described with wings couering their faces Isai chapter 6. verse 2. And therfore much lesse are wee able to conceiue how these creatures which wee see should fullie represent the same vnto vs. Let vs consider also that the children of Israell could not look
the former promises of God And this assurance of faith for the perpetuall and endles continuance of our happines shall be a principal ground of our euerlasting reioycing in and with the Lord yea a chiefe argument of our eternall praising of him in so much as we shal be out of all doubt of loosing the same againe And beside vntill the resurrection the soules of the faithfull doe no doubt retaine the faith and expectation of the resurrection of their bodies to euerlasting life and of the finall confusion of all the enemies of the militant church of God according to that Reuel 6.9.10 11. But leauing this That faith ariseth from the knowledge of God the father and of his glorious grace shining in the face of Christ read 2. Cor. 4 verses 3 4 5. And it may euidently bee proued from that which the same Apostle writeth Rom. 10 14. How shall they beleeue in him of whom they haue not heard For indeed it is vnpossible that any should beleeue that whereof he hath no knowledge or vnderstanding Out of all question faith is a most wise gift and grace of Gods holy spirit making those that are indued with it wise euen vnto saluation 2 Tim. 3 15. And verily there can be no greater wisdom then that which is vnto saluation euen as on the contrary there is no greater folly then that which carrieth a man on forward to his eternall destruction Now that there is singular wisdome in faith we shall the rather discerne if we consider how great that subtiltie of the Serpent the Diuel is as also how great the deceitfulnes of sin is which are both of them defeated thereby In this respect it is that faith is sometimes called by the name of knowledge and vnderstanding it selfe as Iohn 17 3. This is life eternall saith our Sauiour Christ to knowe thee to be the onely true God and whom thou hast sent Iesus Christ And Ioh. 1 Ep 2 verses 3 4. Hereby we are sure that we knowe him if we keepe his commandements He that saith I knowe him and keepeth not his commandements is a lyar and the truth is not in him What truth verily the truth of faith or of sauing knowledge which is in effect all one with faith Hence also it is that it is so nearely linked with knowledge as wee finde it to be oftentimes as T it 1 1 according to the faith of Gods elect and the knowledge of the truth which is according to godlinesse And 2 Pet. 1 1 3. You haue obtained like precious faith with vs through the knowledge of him that hath called vs vnto glory and vertue And againe verse 5. Moreouer ioyne vertue with your faith and with vertue knowledge c. And chap 3 verse 17. Read also Ephes 1 16 17 18. And Colos 1 9. And chap. 2 ver 2. The Apostle protesteth his great desire that the Colossians Laodiceans hearts and that the hearts of all other Christians might be comforted and knit together in one and in all riches of the full assurance of vnderstanding to knowe the misterie of God euen the Father and of Christ In whom are hid all the treasures of wisedome and knowledge Thus then faith arysing from knowledge groweth to be euen the setled assurance of all holy vnderstanding and the very life of all true wisedome But on the contrary where this faith is wanting there is no true wisedome at all For as wee read 1. Cor. 1 19 20. It is written saith the Apostle I will that is the Lord God will destroy the wisedome of the wise and cast away the vnderstanding of the prudent Where is the wise where is the Scribe where is the disputer of this world hath not God made the wisedome of this world foolishnes Let vs now proceed That faith is of this nature that it doth sweetly repose it selfe onely and wholly vpon the faithfulnes of Gods most gracious free promise concerning iustification and saluation in and by our Lord Iesus Christ it may wel be obserued first more generally from that which is said of faith Heb. chap. 11 1 in that the Apostle writeth that it is a ground of things hoped for and an euidence of things which are not seene The which words doe plainely signifie yea rather they doe very significantly declare that faith hath a cleere and vndoubted confidence or perswasion concerning that which it apprehendeth And then the same may be more particularly obserued from that testimonie which is giuen of Sarahs faith ver 11 in these wordes Through faith saith the Apostle Sarah receiued strength to conceiue seede and was deliuered of a child when she was past age because she iudged him faithfull that had promised Now that which Sarah did in respect of this promise concerning him Isaake I meane from whom he should spring though long after that should be the iustification of all the faithfull the same must euery faithfull Christian doe concerning iustification it selfe that is wee must constantly beleeue that the promise of GOD in this behalfe is most faithfull and true to wit that hee will assuredly iustifie and saue euery one that shall truly beleeue in the name of Christ his Sonne Or else there can be no true faith in vs. To this purpose therefore let vs well weigh in our hearts and mindes the Doctrine of the holy Scriptures touching this so materiall a point What though some did not beleeue saith the Apostle Paul Rom. 3 verses 3 4. shall their vnbeliefe make the faith of God without effect God forbid Let God be true and euery man a lyar as it is written That thou maiest be iustified in thy wordes and ouercome when thou art iudged Moreouer the same Apostle as wee reade chap. 4 13 c. and chap. 9 7 8 c. And Gallat 3 14 15 16 17 18 c. and chap. 4 23 28 by the example of Abrahams faith and as a most excellent and faithfull interpreter of the holy Scriptures he teacheth very plainely and plentifully that the principall foundation and stay of faith is the vndoubted word of Gods promise The children of promise saith he are counted for the seede For this is a word of promise In this same time will I come and Sarah shall haue a sonne And againe Wee receiue the promise of the spirit through faith To Abraham and his seed were the promises made The inheritance it by promise The Scripture hath concluded all vnder sinne that the promise by the faith of Iesus Christ should be giuen to them that beleeue Such are the frequent and often speeches of the Apostle Paul in those his Epistles Read also Heb. 6 13. When God made the promise to Abraham because he had no greater to sweare by he sware by himselfe And a little after verses 17 18 19. So God willing more aboundantly to shewe vnto the heires of promise the stablenes of his Counsell hee bound himselfe by an othe That by two immutable things wherein it is
the forgiuenes of their sinnes the which iustification alone and no other can endure strict examination before the iudgement seate of God agreeable to the confession of the holy Prophet Psal 130 3 4. If thou ô Lord straightly markest iniquities ô Lord who shall stand But mercy is with thee that thou maiest bee feared So that euen of necessitie we must all as well as he come into the house of the Lord in the multitude of his mercie and worship him in feare Psal 5 7. Praying to him as we read Ps 143 2. Enter not into iudgement with thy seruant for in thy sight shall none that liueth be iustified Hereunto also doth the example of the holy Ap. Paul lead vs in that he maketh his protestation 1. Cor 4 v. 3 4 in these words As touching me saith Paul I passe very little to be iudged of you or of mās iudgement no I iudge not mine owne selfe For I knowe nothing by my selfe yet am I not thereby iustified but he that iudgeth me is the Lord c. And the example of righteous Iob in his confession chap. 9 v. 1 2 3. I know verily saith he that it is so for how should man compared vnto God be iustified If he should dispute with him he could not answere him one thing of a thousand And v. 19 20 21. If we speake of strength saith Iob behold he that is God is strong if wee speake of iudgement who shall bring me in to pleade If I would iustifie my selfe mine owne mouth should condemne me If I would be perfit he shal iudge me wicked Though I were perfit yet I know not my soule therefore doe I ahhorre my life And ch 25 4. in the same booke Bildad likewise speaking by the holy Ghost saith confidently How can a man be iustified with God or how can he be cleane that is borne of woman Wherefore as Iudah saith to Ioseph Gen. 44.16 How shall we iustifie our selues He professing thereby that they could not cleare thēselues Much rather may we yea ought we to say and confesse before the Lord that we cannot possibly iustifie our selues before his iudgement seate but must needes appeale to his throne of free mercy and grace For assuredly none shall be iustified by their owne righteousnes but such as shall perfectly fulfill the whole lawe of God according to that Ro. 2 13. The hearers of the law are not righteous before God but the dooers of the lawe shall be iustified But this can no man possibly performe For as touching the righteousnes of the best it is vnperfect and we must euery one of vs labour to better and increase it from day to day as Reuel 22 11. He that is iust let him be iustified still and he that is holy let him be sanctified still That is let euery such one not onely continue but also in continuance let him more and more encrease in righteousnes and holines and so declare the truth of that righteousnes holines which is in him For as our Sa Christ saith To him that hath shall be giuen he shal haue in a boundance c. But the righteousnes of God by the gift whereof he iustifieth his adopted children namely in that he imputeth the righteousnes of his owne naturall sonne our Lord Iesus Christ vnto them it is fully perfect at the very first instant and so continueth alwaies euen as the righteousnes of Christ himselfe is perfect once and for euer howsoeuer in the faithfull the dutie yea and the comfort of their iustification may appeare and be more fully manifested in processe and tract of time as Abraham beleeuing and by his faith being iustified in the sight of God long before shewed the truth and power of his faith in offering vp of his onely sonne Isaak at the commandement which God gaue him for the triall of his faith many a yeare after And thus by the grace of God may we perceiue what iustification by faith is according to the doctrine of the Apostle Paul to wit that we are accoūted righteous before the iudgement seate of God onely for the merit and worthines of the righteousnes and obedience of our Sauiour Christ imputed to vs of God and apprehended of vs by faith and not otherwise Now when the same word to iustifie is referred to workes as the Apostle Iames vseth it the Apostle is in no wise to bee vnderstood as though a man might by his workes bee made perfectly righteous in the iust and strict iudgement of God For that cannot be insomuch as it was said euen now al our own works yea euen the best of them they are vnperfect And besides that as the Apostle Iames himselfe teacheth vs In many things we sin all And therefore it must needs be in his iudgement a grieuous sinne for any to goe about to iustifie thēselues by any worthines of their own workes in the sight of God according as it is expresly noted to be a sin in the Pharisies by our Sa Christ Luk. ch 16. v. 15. Ye are they which iustifie your selues before men c. And againe ch 18 19 c. For if it be a sin to stand in a vaine ostentation of our righteousnes before men much more sinful is it in opiniō therof to lift vp a mās mind in the sight of god as Hab. ch 2 4. Behold he that lifteth vp himselfe his mind is not vpright in him but the iust shal liue by his faith They onely haue the fruit and reward of their works who doing them in conscience of most bounden duty in obedience to God doe most vnfeinedly renounce al opinion of merit according to the instruction of our Sa Christ acknowledge themselues when they haue done al that they can to be vnprofitable seruants Luk. 17.10 And ch 18. 9. c. it may in a good part be euident by the comparison which our Sa Christ maketh betwixt the Pharisie iustifying himselfe the poore Publican humbly confessing bewailing his sins of whom our Sa saith that he went to his house iustified rather then the other And it may be more fully confirmed by these reasons following First we are iustified in the sight of God in such manner onely as may most perfectly take away al reioycing from our selues As Ro. 3 27. All reioycing in works is excluded by faith And ch 4 1 2. Abrahā being iustified without works hath nothing concerning himselfe to reioyce in before God Likewise Eph. 2 9. Not of works lest any man should boast himselfe This because it was not duly regarded of the vnbeleeuing Iewes who sought after their own righteousnes it turned to their destruction Ro. 9 30 31 32 33. ch 10 1 2 3. Wherefore as it is written 1. Cor. 1 31. He that reioyceth let him reioyce in the Lord. Who hath made Christ to be perfect wisedome righteousnes sanctification and redemption vnto vs. And herein is included a second reason which is that we are so iustified as
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
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
of this point of our inquirie for this time Question What is the comfort of all these laide as it were in the ballance together I meane that the Lord our God one onely alwaies without any change is both infinitely w se and also infinitely mercifull and righteous and most constant faithfull and true whereunto let vs adde that he is also of an infinite and almightie power What I say is the comfort of all these laide as it were in the scholes together Answere Explication and prooâ—e The comfort hereof shall be found by due estimate to be aboue all valuation waight It shall verily be found to be so to all true beleeuers If as was said in the beginning of this part of our inquirâ—e God did onely perfitly know how to doe vs good but were not able to performe it or if being both wise and able hee were not likewise willing or being wise and able and willing if he were not faithfull and constant to confirme and establish his mercy toward vs there might be some cause of doubt and discomfort But seeing all these meete and are perfectly linked together yea infinitely aboue all that perfection which we are able throughly to discerne so that God is euery way good yea perfect goodnes it selfe and therefore may iustly be called the God of all consolation and comfort as was answered before the comfort of the faith of euery true beleeuer must needes exceede all comfort of sence yea of the vnderstanding it selfe Let vs therefore I pray you here call againe to minde The Duties the holy exhortation of the holy Psalmist Psal 31 24. All yee that trust in the Lord be strong c. Psal 34 8. Tast yee and see that the Lord is good blessed is the man that trusteth in him Let vs againe and againe to the increase of our comfort consider that which is written Psal 37 3 4 c. and 55 22 Heb. 13 56 and ch 6 17 18. Where the Lord to the end hee might certifie vs of his immutable counsell and purpose of confirming his mercy to his faithfull children hee hath added his oath to his promise Doubtlesse the Lord will not leaue the least of his in the least of their troubles much lesse will he leaue theÌ„ in the greatest of them Pro. 24 16. Ps 27 3 4 c. and 76 7 8 145 14 and 146 7 c and Ps 91. Which is to this purpose a most comfortable Psalme And thus feeding and solacing our soules with the comforts of our faith in our one onely true God Let vs cheerefully proceed to the consideration of the duties belonging to the same FOr is it not thinke you most equall that according to the comfort of faith which as hath beene shewed is vnspeakable that there should be at the least in some speciall measure an answerable care and desire to shewe forth speciall fruites of true thankfulnes and obedience to so good a God who is all perfection of goodnes it selfe Question I say is it not thinke you so meete Answere It cannot with any reason be denied but that it is most equall and iust that it should bee so according to the determination of God himselfe who in the beginning of the 17. ch of Gen. saith thus to Abraham the father of the faithfull I am God all sufficient walke thou before me and be vpright ExplicatioÌ„ proofe This indeed may well be a general ground of all obedience as a iust fruite due to the manifold comfort of our faith in one onely true God For in that the Lord saith I am God alsufficient he giueth therby assurance of al protection and blessing according to that ch 15,1 I am thy buckler and thine exceeding great reward And the wordes following in the 17. ch Walk before me they are words requiring all good seruice and dutie as it is further expressed in the other wordes next after them Be thou vpright Or as they may well be englished Be thou entire that is See thou detract no part of holy obedience but obey in one dutie as wel as in another And accordingly there is no doubt but Abraham had conscience and care of walking in such a kinde of obedience before God euen from the comfort of Gods couenant made with him as the former words of God doe declare Read also the notable example of Iosua and of the people of God Iudges ch 24 14 15 16 17. We wil serue the Lord say they all For he is our God But it shall be profitable for vs to inquire more particularly into the seuerall duties as we haue done into the seueral comforts The which though peraduenture it will be found painfull to doe yet in so much as this our labour is imploied about the getting of treasure to the most precious inriching of our poore soules let vs therfore account no paines or trauaile too great to be spent about it remembring well what toile with extreame danger worldly minded men are usually content to indure in an vncertaine hope of obtaining earthly that is to say transitorie and deceiuable riches as our Sauiour Christ calleth them Luke Chap. 16 9 c. And further also let vs herewithall obserue concerning the duties of faith that some of them may be accounted as more appertaining to the truth vprightnes of iudgement Others to the purenes of affection answereable to the vprightnes of the same good iudgement holy discretion And some againe are belonging to life and conuersation as outward fruites of both the former Of these duties therefore let vs henceforth inquire according as the occasion shall be ministred vnto vs and that in such order as we haue inquired after the comforts And first which are the duties belonging to the comfort of this that the Lord who hath created vs vouchsafeth to be our God and that he hâ—th choseÌ„ vs for his inheritance and therefore hedgeth and walleth about buildeth and planteth among vs as it were in his fee-simple esteeming the children of the world but as coÌ„mon or wast and heath ground in comparison of his church Which Answere I say are the duties belonging vnto this comfort Question As the Lord of his most free grace hath set vs vp to be a precious and peculiar people euen as it were a choise inheritance to himself as we haue seene before â—ort is our most Founden dutie as a necessarie fruite of our faith to set vp and aduance him aboue all in our hearts esteeming him as our most honourable portion and inheritance for euer yeelding also at al times the best and most plentifull fruites of obedience which possibly we may Explication and proofe It must needes be so according to thâ—t we read Dâ—ut 26 verses 16 1â— 18. 1â— And Psal 1â— verse â— and Psal 119. verse 57. And Isay chap. â— 1 c. Read also Leuit 1â— â— 4 c. in many verses of that chapter Ye shall doe thus and thus c
through the sanctification of the holy Ghost to take and adopt vs for his children that wee may after a sort sensibly feele and handle the vndoubted certaintie of one couenant made by them all Wherefore like as it is written of circumcision that it was vnto the beleeuing Iewes a seale of that righteousnes which they had by faith Rom. 4.11 so may wee assuredly say of our Christian baptisme the which is vnto vs the same which that was to them that it is a most gratious and authenticall seale of our iustification through faith by the consent of the whole Trinitie Yea so assured a coÌ„firmatioÌ„ hereof is baptisme that the Apostle Peter doubteth not to affirme that we are alreadie saued thereby And so we are indeed as touching the blessed entrance into the state of grace and saluation I speake of all such as doe by the grace of God truly beleeue and trust in that grace which by the will of God himselfe is signified and sealed thereby yea and we may also and ought of dutie by the vertue of the promise of God to be as verily perswaded of our full and perfect saluation in due season yet to come as it we â—aâ— presently the full fruition of it 1. Pet. 3.21 Read also Iohn cha 14. verses 1â— 16 c. This promise therefore must needes be exceedingly comfortable according as the benefit is most singular and great The which comfort of the promise is the next point of our inquirie according to our order propounded SHew therefore in the next place some proofe of holy Scripture for that comfort which we may iustly take in the most blessed testimonie and consent which the holy Trinitie giueth concerning the promise of our redemption iustification and saluation Question What proofe can you alledge for the warrant heereof Answere In the 5. Chapter of the first Epistle of Iohn verses 9.10.11 the holy Apostle setteth out the greatnes of this comfort by a familiar comparison If saith hâ— we receiue the witnesse of men the witnesse of God is greater for this is the witnesse of God which he testified of his Sonne He that beleeueth in the Sonne of God hath the witnesse in himselfe hee that beleeueth not God hath made him a lyar because hee beleeued not the record which GOD hath witnessed of his Sonne And this is the record that God hath giuen vnto vs eternall life and this life is in his Sonne Explication and proofe Heere is in deede a very plaine and familiar demonstration of it For seeing among men the confirmation of euerie matter is established by the testimonâ—e of two or three witnesses Deut. 19.15 Math. 18.16 2. Cor. 13.1 infinitely much more ought the three-fold diuine witnesse of the most holie Trinitie from heauen preuaile with vs to the establishing and confirming of our faith in the most certaine truth of the promise of God And the rather also are wee to comfort our hearts in this assurance The CoÌ„forts benefites because the Lord our God euery way tendering our weakenesse hath added to this threefolde witnesse in heauen a like three-fold witnesse on earth For so saith the same Apostle Iohn in the 8. verse of the same fift Chapter There are three also which beare record in earth the Spirit and the Water and the Blood and these three agree in one And I beseech you let vs marke this comfortable addition diligently For as was obserued before if wee should onely looke to this mysterie of the Trinitie as it is hidden in it selfe and as it were in the most secret closet of the highest heauen it would rather astonish and confound vs then comfort and cheare vp our hearts at the least we should find it so high that wee could not bee able to reach vnto the comfort of it It is Gods exceeding mercie therefore that he hath vouched safe to descend as it were downe to the earth to succour and helpe our weakenesse and to this ende not onely to giue vs the witnesse of his holy spirit inwardly in our soules but also to let vs after a sort to see with our eyes and to feele as it were with our handes life and saluation brought to light for vs insomuch as the blood of our SAVIOVR CHRIST yea euen that water and blood which issued out of his most holy side they doe cleanse vs from all our sinnes and set vs in the high fauour of our most good and gracious God Thus then wee looking to the testimonie of the Father manifested by the Sonne appearing in our nature and immediately sealed vp in our hearts by the holy Ghost who is euen therefore called the Comforter great and singular well may the comfort of our faith bee in the holy Trinitie Yea iustly may it bee esteemed the very treasurie of our comfort According as when the Apostle Paul would wishe and pray the greatest comfort yea euen all the true and best and most compleat comfort that might bee to the Church of GOD in the Citie of Corinth hee concludeth his holy Epistle which hee wrote vnto them with this most sweete farewell The grace of our Lord Iesus Christ and the loue of God and the communion of the holy Ghost be with you all Amen To which purpose also call to minde that which is written Iohn Chap. 17.3 and Rom. 5.1.2.3.4.5 and Ephes 2 18. And in the beginning of the first Epistle of the Apostle Peter his entrance is likewise most comfortable from this doctrine of the Trinitie in respect of the consent both of the Father the Sonne and the holy Ghost in the election redemption iustification and sanctification of his people Question NOw the comfort being thus exceeding great to euery true beleeuer it followeth that the obedience of faith ought of singular dutie to be likewise exceeding great I aske therefore in the fourth place of our inquirie concerning this article what is the dutie belonging to the most sweete and full comfort of faith in the most holy Trinitie Answere The dutie hereof is generally all dutie and the same also to be performed in the most dutifull chearefull earnest and constant manner that may bee euen the same which our Christian and holy Baptisme into the name of the most holy Trinitie doth require That it to say that by the grace of our God we doe as becommeth the obedient children of God our heauenly father most carefully indeuour to shewe forth the fruites of the spirit in the obedience of the Gospell of our Sauiour Christ the Sonne of God and that in all things wee worship the vnitie of the Godhead in the Trinitie of the Persons and the Trinitie in vnitie as the Churches of God haue of ancient time right Christianty professed and so doe also euen at this day ExplicatioÌ„ proofe It is very true that you haue answered For Baptisme being the seale of GODS couenant to vs as circumcision was to the Iewes Genesis 17. it doth likewise answerably require of vs that wee
vnpossible that any who professing ChristaÌ„tie doe not beleeue in one onely God three distinct Persons should auoide the opinion either of many Gods or of the inequality of Gods For the name of God is coÌ„municated to euery one of these Persons in the holy Scriptures Finally they that doe not thus beleeue doe deny vnto God his due worship and honour seeing the Father requireth to bee honoured in his Sonne that his Sonne should be honoured with him and that both Father and Sonne should be honoured in and with the holy Ghost From all miserable vnbeliefe therefore specially from all hereticall blasphemous and obstinate contradiction to this so chiefe and foundamentall a point of our onely orthodoxe and true Christian faith the Lord our most gracious and mercifull God euen the Father for his onely Sonne our Lord Iesus Christs sake by the grace of the holy Gost preserue and keepe vs for euer Amen Thus much concerning the doctrine of beliefe in the most holy and glorious Trinitie of Persons in one onely true God more generally or coniointly Beâ—â—efe in God the Father Beliefe in God the Father The grouÌ„d of it HEnceforth wee are to examine the doctrine of our faith concerning euery distinct Person Question And first concerning the Father how doe the articles of our faith teach vs to beleeue in him Answere They doe teach vs to beleeue in the Father as in the almightie God the maker of heauen and earth It is so They are the very wordes of the Creed I beleeue in God the Father almightie maker of heauen and earth Here are many things to be considered Question BVt first of al what proofe haue you that God is a father or as the words of the articles of our beliefe are the Father that is such a father as none else is or possibly can be euen he that is almightie c. and that therefore wee are accordingly to beleeue in him Answere Beside other diuine testimonies we haue the witnes of Saint Paul in the 8. Chapter of his first Epistle to the Corinthians the 5 and 6. verses And likewise in the 5. and 6. verses of the 4. chap to the Ephesians Rehearse you the words of the holy Apostle in the first of those places Question Which are they Answere Though saith the Apostle there be that are called Gods whether in heauen or in earth as there be many Gods and many Lords yet vnto vs there is but one God who is the Father of whom are all things and we in him Explication and proofe The meaning of the holy Apostle is that howsoeuer partly by most wicked and abusiue custome the name of God hath by idolaters beene vsually attrâ—buted to their idolls and false Gods for so as he saith there be many Gods and many Lords to wit coÌ„monly so called according to that 2. Kings chap. 1 2 and chap. 18 33 34 35. and Amos. 8.14 and Ier. 2 26. They say to a tree thou art my father and to a stone thou hast begotten me for they haue turned their backe vnto me Read also Isaâ— châ—â—â— 1â—â—â— and not their face but in the time of their trouble they will say Arise and helpe vs. But where are thy Gods which thou hast made thee Let them arise if they can helpe thee in the time of thy trouble for according to the number of thy cities are thy Gods ô Iudah Thus I say howsoeuer as the Apostle saith partly by abusiue and idolatrous custome the name of God is ascribed to idolls and false Godâ— and partly also albeit God himselfe doe in most wise considerations as hath beene declared in the Treasury vpon the 5. Commandement impart his most holy honourable names God and Father to ciuil Magistrats and to naturall Parents c. Psal 82 and Iohn 10.34.35 36. and in many other plâ—ces Yet to speake properly and from the originall roote and fountaine of all Father-hood and power or authoritie God the father onely is both Father and God according to that of our Sauiour Christ Matth. 23 9. Call no man your Father vpon earth for there is but one your father euen hee that 〈◊〉 in heauen The other place to the Ephesians mentioned in the former answere is like to that alreadie rehearsed out of the Epistle to the Corinthians For these are the wordes of the Apostle in that fourth Chapter to the Ephesians There is one Lord one faith one Baptisme one God and Father of all who is aboue all and through all in you all Not that the diuine nature of God the father is mixed â—ith ours or with the nature of any other creature for he is onely and altogether entire and perfectly consisting in and by himselfe but because it is his power which continually supporteth all creatures as wel as at the beginning he did originally create and make them all Thus therefore seeing God is a father yea rather the onely father of all fatherhood that is so a father as none else is or can be as was said we haue no cause to doubt but that wee are to beleeue in him accordingly that hee is such a Father as is very true God euen God the Father almightie c. And thus when the Apostle Peter 1. Epist Chap. 1. verse 21. writeth that God hath raised vp Christ from the deade and giuen him glorie that our faith and hope might bee in God it is plaine from that which goeth before in the 17. verse that the Apostle writeth of that God who is the Father Yea euen our Father and the Father of all true beleeuing Christians by the grace of that adoption and couenant which of his infinite mercie it hath pleased him to make with vs through his owne onely and naturall Sonne our Lord Iesus Christ as we are hereafter further to consider And now furthermore this also we are to vnderstand that insomuch as our heauenly Father in whom wee are to beleeue is very true God therefore all the essentiall attributes of the diuine nature doe essentially belong vnto him in that he is the Father So that we are not onely to beleeue in him as in an Almightie Father of the which his almightie power wee are to consider afterward but also as in our eternall Father according to that which we read Isay chap 63.16 Thou ô Lord art our Father redeemer thy name is for euer Neither are we to beleeue in the Father onely as in an almightie and as in an eternall Father the maker of heauen and earth but also as in a most prouident Father euen the most gracious ruler and gouernour of all thinges specially ouer his Church As Iohn 5.17 My Father worketh hitherto saith our Sauiour Christ And Matth. 6.26 Your heauenly Father feedeth the foules of heauen And Chap. 10 29.30 A Sparrowe falleth not to the ground without your Father Yea and all the haires of your head be numbred Read also chap. 18.10 and 24.36 and 26.53 and Act. 1.7
of the beginning to the last accomplishment of the same The inuisible Angels therefore and so likewise the inuisible heauens must be in that space created or else they should be to our knowledge no creatures For wee haue no warrant of any creation but of this one which God hath of his mercy reuealed to his Church by his faithfull seâ—â—ant Moses Neither can there any sufficient reason be alledged why any one of the Creatures should preuent the time of the vniuersall creation of the rest For God the Creator of all to be blessed for euer he both is and was from before all beginning most perfect and intire in himselfe without any creature whatsoeuer lacking nothing either for necessitie of his beeing or for happinesse and delight or for most high glory and maiestie therein c. aboue all that can enter into the conceite of man yea aboue all that the holy Angels can conceiue Read Iohn ch 17.5 and 1. Tim 6.16 What reason therefore may we haue why wee should goe about to fancie any creation before this that Moses by the coÌ„mandement of God doth certifie vs of Verily no reason shall be found worthy the mouing of one step as a man may say to seek after it it shal be but as the catching at a shadow c. Now that the holy Prophet of God Moses doth write expressely of the Angels it is euident euen immediatly after the historie of the Creation so soone as Adam and Eue were fallen away from the Lord. Gen 3.24 For vnder the name of Cherubims hee noteth the Angels as it was familiar to the Israelites for whose instruction first of all he wrote insomuch as they were to them in the Tabernacle of God representations of the Angels attending the presence of God among them Exod 25 18 c. 22. ch 26.13 Read also Psal 18.10 and Ezek. ch 10. But that Moses doth yet more plainely write of the Angels yea euen in his first booke in such sort that it may appeare that the seruants of God did vnderstand this part of Gods creation read Gen 24.7.40 and Chap 28.12 and chap. 31.11 and chap 32.1 2. and chap 48.16 Albeit in this last place now cited and also in the first of them wee are to vnderstand them prophetically of him that is the prince of all Angels Christ the Sonne of God As though Abraham and Iaacob should haue said That great Angell by his seruants the Angells will goe with yee and deliuer yee and prosper ye c. Yea and that long before this the Church of God was possessed with this part of the doctrine of creation it is euident by the Testimonie of the Apostle Iude who affirmeth planly and vndoubtedly that euen Henoch the seuenth from Adam prophesied of the comming of the Lord to the last iudgement with the thousands of his Saints or rather as it is in the Text with his holy thousands to wit of his Angels according to that which our Lord Iesus Christ said concerning himselfe Mat 25.31 The like is to be obserued concerning the ancient knowledge and faith of the inuisible heauens according to that Gen chap 38.17 where after that Iaacob had seene a vision of Angels c. This is the house of God saith hee and the gate of heauen He taketh his comparison no doubt from the inuisible heauen aboue the top of that ladder wherevpon he saw the Lord to stand Of these heauens had all the faithfull Patriarke the promise of God vnder the signe of the earthly Canaan as the Apostle to the Heb doth assuredly confirme vnto vs. chap 11. v. 8.9 10.13.14.15.16 They looked for a heauenly Citie that is for heauen it selfe whose builder and maker as the Apostle saith is God These heauens are that habitation or dwelling place which so many of the Angels bereaued themselues of as from the beginning fell away from the Lord Iude. v. 6. And Henoch mentioned before was knowne to be taken vp by the Lord euen in that young age of the world into these heauens Gen. 5 24. So that throughly waying all things we may iustly conceiue that the doctrine of the Creation euen touching these points was known and beleeued in the church of God from the beginning of the world It is true indeed that Moses doth not at the first so distinctly speake of them because in the wisdome of the holy Gho he hasteth to those things which doe more immediatly concerne our selues Neuertheles as was truly answered that which he himselfe writeth afterward and as we may adde further that which we read in other plaâ—â—s of the holy Scriptures though writteÌ„ by the appointment of God in times more or lesse remoued from the daies of Moses they are so many testimonies that this point of doctrine was known and beleued in the church of God from the beginning Such places as we may take for instance Iob. chap 38. where the Lord himselfe speaketh of the Angels whom he calleth the children of God as hauing their beginning at the same time when the foundations of the earth were laid and when the starres of heauen were created c. And of the inuisible heauens that which we reade Neh. chap. 9.6 and 1. King 8.27 where King Salomon calleth them the heauens of heauens and Ps 68.18.33.35 Ps 148.1.2.3.4.5 Where they together with the Angels are expresly named among the other creatures And yet more fully in the New Testament as hath bin mentioned before in so much as the creation of all invisible creatures is ioyned arme in arme as it were with the creation of those that are visible Col 1.16 Luk 2.14 And Acts chap 1 9 10 11. and chap 7 55 56. 2. Cor 12 2. Heb. 7 26 chap 8.1 Wherefore from these after testimonies we are to holde that Moses as we may truly call him the first Canonical and fundamentall writer of all holy writ did set downe the ground of our present doctrine euen from the beginning of his writing For doubtlesse there is no other doctrine not onely of creation but also euen of redemption which yet was more leisurely opened to the full in the Church of God in any or all of the latter Scriptures the entyer ground and as it were the seede whereof was not laide by Moses in his writings which are as the first originall ground of all the holy Scriptures God euermore by his Spirit directing all his Prophets to looke backe and to haue their reference to him c. The latter alwaies to the former and the former to him whom God made the formost of all that is to Moses vnto whom our Sauiour Christ himselfe appealeth for proofe against the abuse of marriage that it was not so from the beginning Thus much for the time of the creation of the invisible heauens where the Angels stand in the presence of the maiestie of God and for the time of the creation of the Angels themselues Question Now what manner of creatures were they created Answere
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
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 and hath beene most perfect from all eternitie there are neither former nor latter consultations with him THese thinges thus cleared let vs now goe forward Wherein that wee may proceede in some order howsoeuer the holy Prouidence of God is one onely entier in it selfe let vs for our instruction and for the helpe of our infirmitie consider of it as beeing either more generall ouer all creatures or more speciall concerning some aboue the rest And that also either before the fall of mankinde or concerning the fall it selfe or else euer since the fall And touching the more speciall prouidence of God let vs consider of the grounds and declaration of it according to the order of the creation it selfe that is according to the workes of God in euery seuerall daies creation as hath beene from the historie thereof set downe before Question First therefore what ground of holy Scripture haue you for the proofe and declaration of GODS more generall prouidence before the fall of mankinde Answere For the prouidence of God in the generall vpholding of his creatures this may be a sufficient proofe and declaration in that so soone as mention is made of the bringing forth of the creatures it is saide forthwith that the Spirit of GOD sustained and vpheld them ExplicatioÌ„ proofe It is true For that is the true sence and meaning of those wordes in the beginning of Genesis That the Spirit of God moued vpon the waters as they haue beene more fully opened and interpreted before From whence it is well worthie to be marked that the prouidence of God in the supporting of his creatures is as ancient as the creation it selfe The which as it had the beginning with it I meane as touching the actuall operation so it both had and hath still the perpetuall continuance with the continuance of the creature it selfe to the vpholding of it For the creature can no more consist and continue by the owne power then it could possibly consist and take the beeing and beginning of it selfe THus much therefore may briefely suffice for the proofe of the generall prouidence of God in the continuing vpholding of his creatures from the first moment of the creation and so forth Question And nowe that wee may proceede what ground haue you for the prouidence of God in the ruling and gouerning of his creatures before the fall of mankinde Answere The ground of this is determined with the historie of the creation contained as wee haue seene before in the two first chapters of Genesis so much as concerneth all visible and earthly creatures by expresse mention of them And touching the inuisible Angels though Moses writeth nothing expresly of them by name before the fall of mankinde yet from other hely Scriptures we learne for certaine thus much that the Lord vpholding and continuing his elect Angels in their holy and pure estate as they were created hee left the rest to themselues who of their owne accord fell soone away from their holy originall and so depriued themselues of the fauour and grace of GOD and became lyars and murtherers from the beginning Wherefore euen thenceforth that is from the very beginning of their fall from their obedience God hath begun to reserue them in euerlasting chaines vnder darknes vnto the iudgement of the great day Explication and proofe So indeede we reade expresly in the 6. verse of the Epistle of Iude. And Iohn chap 8.44 And this is briefely the summe of all that which God hath iudged meete to teach vs concerning his gouernment ouer his Angels before the fall of mankinde Let vs therefore leauing them for a while come to his gouernment ouer the rest of his creatures the which the Prophet Moses doth expresly describe vnto vs. Question Wherein is this part of GODS gouernment most generally to be discerned Answere It appeareth in this that he appointed such foode and nourishment as was meete to support and mainteine euery liuing creature in life and that euen as well in the vegetatiue life more proper to trees and plants as in the sensitiue life of men and bruit beastes and also of the foules of the aier and fishes of the Sea and whatsoeuer else And in that hee blessed them all with the power of generation conception and bringing forth increase and multiplication according to their seuerall kindes Explication and proofe So indeede we read Gen ch 1. verses 12.22.28.29 30. And in this respect also the Apostle Paule speaking of the continuall prouidence of God in his vpholding and gouerning of his creatures saith thus Act 17 25. Hee giueth to all life and breath and all thinges else And againe verse 28. In him wee liue and mooue and haue our beeing This is therefore the more generall prouidence of God in his gouerning of his creatures Question What was his more particular or speciall gouernment Answere God continued the orderly succession of the night and day according to the ordination of it in the first daies worke And to the same purpose hee likewise confirmed the instrumental gouernment and ordering thereof as it were in the hand and ministerie of the Sunne and the Moone according to the creation of the fourth day God also according to the creation of the third day continued the limitation and boundes of the Seas within their compasse so that they could not returne to ouerwhelme the dry land againe as of their owne nature they would Moreouer albeit God continued his owne souereigne and imperiall gouernment ouer all his creatures as well earthly as heauenly yet hee honoured Adam the first man whom he had created with a ministerial gouernment ouer all earthly â—reatures to rule and order them so farre as should bee to his best commoditit and comfort Finally God did in this his more particular prouidence make a more speciall prouiso as we vse to speake for the propagation and in crease of mankinde aboue all other creatures Explication and proofe That these things are so we may easily perceiue by that which we read Gen chap 1.16.17.18 Secondly reade againe Psalm 104.6.7.8.9 Thou coueredst the earth with the deepe as with a garment the waters would stand aboue the mountaines But at thy rebuke they flee away c. Thirdly read Gen 1.28 and chap 2.15 16.19.20 For God allowed man a more liberall ordinarie and dieate then to any other creature And for the authorizing of him aboue the rest he warned as it were and gathered together all creatures before Adam to take their names as hee should thinke good to call them For that was a special token of subiection like as when one man is content to weare the liuerie which annother bestoweth vpon him For the last point of the answere read Gen chap 2. verse 22. the last part of the verse and verses 23.24 And let it be considered to the illustration of Gods holy prouidence in this behalfe that God did not onely as was obserued before create onely one woman
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
which also wee haue neâ—de to thinke often vpon to draw our mindes away from the inordinate loue of this life and that we may by faith incourage our selues against the feare of death the which is naturally exceeding sensible and full of discomfort It is true indeede that both King Dauid and also King Hezekiah and so the rest of the faithfull died comfortably when the time was come and that they had serued the counsell of God in doing his holy will Neuertheles vntill they were thus prepared and were by faith and the comforts thereof made ripe as it were vnto death the thought and feare of death was very vncomfortable vnto them as we may see Psalm 6. and Isaiah chapter â—8 verses 2 3. and from the tenth to the end of the eighteenth verse The diligence of those is very commendable who haue earnestly bent their mindes to meditate and finde out comforts against all naturall feare of death from that ground of comfort which wee haue in our Lorde Iesus Christ and his Gospell Let vs here call such meditations to minde Namely that death is to the true Christian but as a Serpent which hath lost both poison and sting yea or rather aâ— a dead Serpent or bare signe of a Serpent hanged vp before the gate of a goodlie Inne That death is as a safe arriuing or landing at the hauen after a long tedious and dangerous voyage yea like to that safe landing which setteth a man in his owne long desired and natiue Country That it is as the Lords Mid-wife to remooue vs out of the straines of this world to the large possession of his heauenly kingdome or as the mothers taking home of her childe from an vnkinde and chuâ—lish nource That it is as the new casting of a precious vessell of gold to make it pure from all drosse that it may be beautifull to the finer That it is to the soule as the breaking of the egge-shell when the chicken is readie to be hatched That it is to the bodie as the sowing of the corne as it were in the Lords field that so it might take roote and spring vp against the time of the resurrection which shall be as the Lords most ioyfull haruest Finally that death as the Scriptures teach vs is a sweete sleepe till the morning of our a waking and refreshing to eternall life And thus our incounter against death vnder the bâ—nner of oâ—r Sauiour Christ here in this fraile life of oâ—rs it is a comfortable fight seeing we know before hand that our enemy is very weak what brags soeuer he maketh He therefore that is not willing to die when God calleth for him out of this world to come to his heauenly kingdom he dealeth as foolishly as one being dangerously tossed in the Seas The Duties should refuse to take the benefite of a most commodious and comfortable landing or as one that being shut vp in prison should not accept of libertie and inlargement offered vnto him c. Now touching the last branch of the answer to wit the honourable conueiance of your soules to heauen by the ministerie of the holy Angells immediately after that they be loosened from the bodie it may be proued from that which was a while since alledged concerning the soule of Lazarus which was so conueied For there is the same reason why the soules of all other the seruants of God should be so conueied as well as the soule of Lazarus seeing the one is as pretious vnto God as the other and none is of it selfe more able to ascend and breake the heauens that it may goe to God then any other or then the soule of Lazarus was And beside in so much as it is manifest that God committeth the gathering together of the bodies of his seruants at the last day to the ministerie of the holy Angells Matth. 24.31 it neede not be doubted but that he vseth their ministerie for the gathering of their soules before hand seeing they are the more excellent and precious part of the persons of his seruants And further also seeing as hath beene alreadie declared the Angells are Gods ministers for the comfort of his children in this life how can we doubt but that they are likewise imployed for the furthering of their happines and felicitie at the time of their death And thus by the gratious goodnes and assistance of our good God and most gratious heauenly Father wee haue gathered together the chiefe profites and comforts of all afflictions in generall and of death it selfe more specially And all this principally indeede that it might be manifest vnto vs how the fatherly prouidence of God may be iustified toward all his children against all malignant obiections that are made to the obscuring and darkening of the same But not onely to this end but that therewith also wee might be animated incouraged to the willing induring and ioyfull passing through all affliction and triall whatsoeuer it shall please the same our good God and heauenly Father to trie vs withall yea euen to death it selfe according to his owne most holy and blessed will Remembring alwaies what he by his owne good Spirit assureth vnto vs by the ministerie of his Apostle Iames chap. 1.12 in that hee pronounceth the man blessed that indureth tentation and that when he is tried he shall receiue the crown of life the which as the Apostle writeth the Lord hath promised to them that loue him Neuertheles this we must vnderstand that though the comforts arising from faith in Gods fatherly prouidence be many and the same also verie great yet they cannot bee obtained without earnest and victorious strife against all contrarie discomforts whatsoeuer biddeth battell against the same our faith ANd now let vs according to the course and order of our inquirie from the comfortes proceede to consider what the duties be such as follow vpon that manifold and most beneficiall comfort which ariseth to the faithfull from this Article of beliefe in God the Father in respect of his fatherly prouidence towards vs and toward all things else for our benefit and comfort But to preuent all questioning this will wee first say that as all our comfort lieth grounded and as it were lapped vp in the fatherly prouidence of GOD so the opening and inlarging of our hearts to all good dutie whatsoeuer to the glorifying of the most gratious and glorious name of GOD our heauenlie Father doth most boundenly belong thereunto This obserued wee will for the present stand onely to inquire of those duties some of them at the least which doe most properly and principally belong to this Article so neare as it shall please God to giue vs grace to discerne Which are they that doe so First and fore-most it is our dutie from the comfort of faith in the Fatherlie Prouidence of God our heauenly Father Question euen at once vtterly to renounce and cast away as well wandering opinion and conceit of blinde Fortune and chance
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
prophesies concerning the conception of our Sauiour for vs and our benefit they are likewise promises that he should be borne for vs and our benefit yea euen for the greatest benefit that might possibly be procured vnto vs. ExplicatioÌ„ proofe It is true It could not possibly be that our Sauiour should be conceiued by the holy Ghost in vaine His birth could by no meanes be hindred or defeated And therefore the promise of this may be said to be included in the promise of that Question But haue we no speciall or expresse promise concerning the birth of our Sauiour that it should be to our benefit Answere Yes The Lord did assure his Church of this singular mercie by his holy Prophet Isaiah long before it came to passe ExplicatioÌ„ and proofe This also is verie true For so we read in the 6. verse of his 9. chapter of his prophecie where we finde it thus written vnto vs that is to our singular benefit and comfort a child is borne and vnto vs a Sonne is giuen and the gouernment is vpon his shoulder c. Read also Ier 23. verses 5.6 Behold the daies come saith the Lord that I will raise vnto Dauid a righteous branch and a King shall raigne and prosper and he shall execute iudgement and iustice in the earth In his daies Iuda shall be saued and Israel shall dwell safely and this is the name whereby they shall call him the Lord our righteousnes And againe with some further amplification chap 33. verses 14 15 16. c. To this purpose likewise serue the prophesies already mentioned concerning the time the place and the manner of his birth c. Wherefore of this no more now at this time Question WE hast to the Comforts of faith which arise from the birth of our Sauiour Is it not a matter of very great and singular comfort Answer Yes verily It both was and is still matter of great ioy and comfort to the holy Angels much more ought it to be so to vs and so is no doubt to all true beleeuing Christians ExplicatioÌ„ and proofe So indeede we reade Luke chap 2. that the holy Angels reioiced that the Shepheards reioiced that Simeon and Anna reioiced at the birth of our Sauiour Christ And so ought we all to reioice as hauing singular cause with them according to the speech of the Angel to the Shepheards saying Behold I bring you tidings of great ioy that shall be to all people That is that vnto you is borne a Sauiour c. But of the duties more afterward The Comforts As touching the cause of ioy and comfort which wee haue hereby wee may conceiue of it the rather if wee helpe our selues by a comparison not vnfit to be made in this cause We knowe that great ioy ariseth to a nation when the King hath an heire apparant borne to the crowne by whom there is good hope that the gouernment shall not bee deriued to a stranger whereby vnnaturall oppression and tyrannous gouernment might easily take footing c. as we our selues haue lately very sensibly felt to the vnspeakable ioy of our hearts when after the dolefull decease of our blessed Queene Elizabeth our gracious King Iames hath succeeded whose entrance vpon his roiall throne and scepter among vs was right ioious to all right English hearts but so much the more because hee bringeth with him a young Prince yea more then one of a right princely seede But the cause of ioy which now we speake of concerning our Sauiour Christ is infinitely greater not onely to vs or any one nation that should otherwise haue perished vnder the tyranny of the Diuel sinne death and Hell but to all nations vnder heauen seeing the deliuerance and saluation of all people dependeth vpon our Sauiour the onely heire apparant of the most high possessor of heauen and earth for euer and euer And seeing as was said the Angels of heauen were reioiced by the birth of our Sauiour as is euident by their praising of God for it as we haue seene Luk. 2.13.14 and namely for our sake who haue the chiefe benefit of it it followeth by good reason that wee our selues much rather haue principall cause of most aboundant reioycing herein Question But in what respects is the birth of our Sauiour a matter of so singular and incomparable reioycing to vs and to all people Answere First because hereby the Lord our God hath to the glory of his owne name most graciously and comfortably manifested his diuine nature in the Person of his Sonne so farre as it is meete for the same to be manifested to vs here in this world Secondly because he hath manifested his most gracious and Fatherly good will toward all sorts of men in euery nation of the whole world whosoeuer shall thankefully imbrace that life and immortalitie which he hath brought to light and offereth in his Son Thirdly because from hence ariseth vnspeakable peace to the conscience of all true beleeuers both in the vse of all present blessings and also in the assured hope of the inheritance of all the blessings of the life to come in that through him we are adopted to be ioinâ—â—eires with him F nally the birth of our Sauiour is exceeding comfortable because the world is as it were borne againe and renewed vnto God in him according as it is said He is a light of the Gentiles and the glory of his people Israel as Simeon said of him while yet he was newe borne Yea because after a long time of calamitie as it were of most gloomie darke and tempesâ—ous weather hee is as the rising of the Sunne vpon the world wonderfully clearing the whole face and compasse of it So indeed we reade from the 2. verse of the 9. chap of the Euangelicall prophet Isaiah in that he prophesied thus The people that walked in darknes haue seene a â—reat light they that did dwell in the land of the shadowe of death vpon them hath the light shined c. And the Apostle Paul saith that in our Sauiour Christ all things are become new 2. Cor 5.17 Read also Malachie chap 4.2 He is the Sonne of righteousnes and health is vnder his wings But that we may proceede in some order Concerning the first branch of the answere read Heb 1. verses 2 3. This representation is much more gracious and comfortable then was that sight of Gods glory whâ—ch Moses might be partaker of Exod. 33.20 c. Conâ—erning the second branch read and consider the wordes of the holy Angelâ— Luk. 2.14 Glorie to God on high in earth peace and toward men good will And 1. Iohn â— 5 ye knowe that he that is the Sonne of God our Lord Iesus Christ appeared that he might take away our sins and in him is no sin And our Sauiour himselfe in the Gospell of Iohn ch 18.37 For this cause saith he am I borne and for this cause came I into the world that I should
duly vnderstand and weigh the same Beliefe in God the Sonne who led a most holy iust life full of teÌ„ptations and sufferings in that so high an excellencie should abase it selfe so lowe and so obscurely though it could not for all that but it must needes breake forth like as the Sunne of the firmament doth and in the darkest day casteth forth some light through the thickest cloud thereof Thus farre of the priuate life of our Sauiour NOw let vs likewise call to minde and diligently consider the life of the same our Sauiour in his publike estate and condition that is from the thirtith yeare of his age to the very time of his Passion vnder Pontius Pilate And first let vs consider his manifestation by the publike testimonie and whole Ministerie of Iohn Baptist and then by the testimonie of God the Father and of the holy Ghost at his holy Baptisme which was a publike warrant and most diuine testification from heauen both of the most high person and also of his calling to his most holy office appropriated therevnto And last of all let vs consider of his owne manifesting of himselfe by the execution of the same his office in his most effectuall preaching praying working of miracles c. euen to the last instant of his speciall sufferings before the time of his death All which may be distinguished according to the seuerall Passeouers from yeere to yeere as was mentioned before Let vs therefore as briefly and as plainely as we can seeke to informe and establish our faith in these excellent points from the testimonies of the holy Scriptures And first of all insomuch as the manifestation of our Sauiour by the ministerie of Iohn the Baptist commeth to be considered of vs let vs inquire after it in this order First how he did it by his preaching of him being absent as one specially appointed of God to goe before him to prepare the way for him after that manner that is by stirring vp the hearts of the people to a present expectation and desire after Christ who was now to manifest himselfe Secondly by the pointing of him out with his finger being present among them in such sort that they could not be ignorant who or which he was And both of these by an often repeated testimonie and witnesse the which he most plainely and constantly gaue of him so long as he liued and that not onely while he was at libertie but also in the time of his imprisonment euen to his very martyrdome and death by the vniust and bloody hand of Herod the brother of Philip. All which things that we may vnderstand the better and to the ende they may be of the better credit and authoritie with vs concerning this speciall and most worthy ministerie of Iohn the Baptist therevnto Question What ground of holy Scripture haue you to this purpose Answer We haue both speciall prophecies of it from the mouth of God that it should be so and also the written historie of the performance thereof most notably described by the penne of the Euangelist Luke We haue so indeed Wherefore let vs in the first place call to minde the prophecies and then proceede to the historie shewing the fulfilling of them Question Which are those prophecies that you speake of Answere First the prophecie of Isaiah chap 40. verses 3 4 5. Then the prophecie of Malachie chap 3. in the beginning of the first verse And 4. verses 5. and 6. which are the last wordes of the old Testament Rehearse you the wordes of the Prophet Isaiah Question Which are they Answere 3. A voice cryeth in the wildernes saith the Prophet Prepare yee the way of the Lord make straite in the desâ—rte a path for our God 4. Euery vâ—lley shall be exalted and euery mountaine and hill shall be made low and the crooked shall be straite and the rough places plaine 5. And the glorie of the Lord shall be reuealed and all flesh shall see it together for the mouth of the Lord hath spoken it That this prophecie was giuen forth concerning Iohn Baptist the holy Euangelists doe plainly confirme Mat. chap 3. Mark chap 1. Luk. chap 3. and Iohn chap 1. Rehearse now likewise the Prophecie of Malachie Question Which is that Answere In the beginning of the third chapter thus we read 1. Behold saith the Lord I will send my messenger and he shall prepare the way before me 5. And againe in the two last verses of the 4. chap. thus it is written Behold I will send you Eliah the Prophet before the comming of the great and fearefull day of the Lord. 6. And hee shall turne the heart of the Fathers to the children and the heart of the children to their Fathers lest I come and smite the earth with cursing ExplicatioÌ„ and proofe That these Prophecies of Malachie were likewise giuen forth concerning Iohn Baptist Read Luk 1 17. Mat 11. verses 10.14 Luk. 7.27 and againe Mat 17.9 10 11 12 13. And Mark chap 9 11 12.13 Where it is not onely testified to be so by the Euangelist but also by the Angel of the Lord and by our Sauiour himselfe Thus much concerning the Prophecies The historie shewing the accomplishment of these Prophecies is next to be considered And first concerning the preparation and appointment of Iohn Baptist to this speciall ministerie and seruice Question Where is this recorded Answere In the first chapter of the Gospell according to the Euangelist Luke from the 5. verse to the end of the same chapter Explication and proofe In reading of these parts of this chapter we cannot but conceiue from the accurate and exact report of the Euangelist first concerning the conception of Iohn and then concerning his birth that he is honoured of God as a Person whom he will haue to be of speciall note euen as one appointed from the womb to a most notable and memorable seruice For seeing he is the forerunner and as it were the Herald or Scepter-bearer before our Sauiour who ought to be of more high reputation with vs then any yea then all earthly Princes therefore it must needes follow that we are to esteeme of him as of a more honourable officer and accordingly of his office to be more honourable then any of like place and standing before any earthly Prince or King of this world Question What therefore in the first part of the chapter are those things that the holy Euangelist recordeth concerning his conception which may argue thus much vnto vs Answere First he declareth both the time when and also the place whether God sent his holy and mightie Angel Gabriel from heauen to giue the knowledge of this gracious worke of God to Zacharie a godly Priest of the Lawe whom God appointed to be the Father of this Iohn the Baptist by Elizabeth his wife a like godly and ancient matrone in Israel Moreouer the holy Euangelist setteth downe a full narration of the whole comfortable message
strangly carried if it be weighed in the vneuen balance of humane reason Neuertheles so it seemed good to the diuine wisedome of God euen at the first to humble his owne Sonne by such a strange triall Yea and thus would our Sauiour the Sonne of God humble and abase himselfe that by his entrance or rather euen in his preparation to his most holy office in our behalfe it might appeare vnto vs that we could not by him be brought to glory but he must be euery way humbled for vs. And yet againe this humiliation was not without glory in that as Moses was susteined 40. daies and 40. nights in the mount without foode so was our Sauiour in that the wilde and sauage beasts durst not approach to hurt him but most of all in that though the Diuel himselfe was leâ— loose as it were to haue his full scope to vse all his serpentine subtiltie and craft to tempt our Sauiour as he had done Adam in the garden of Eden and that with as much dis-aduantage to our Sauiour as might be yet he could not in the least iote preuaile against him but contrariwise was altogether foiled Whereat as the holy Angels were reioyced and ministred to our Sauiour so ought wee to reioyce at this beginning of his holy victory But touching this incounter of our Sauiour Christ with the Diuel to the end we may consider of it to our profit in some order two things are of most worthy obseruation Fâ—â—st what the most dangerous tentations of the Diuel were to the end we may take our warning to watch against them Secondly by what meanes our Sauiour ouercame them that wee may learne from him what course we are to take as it were vnder his coÌ„duct that we also may ouercome For as he would not simply and by an absolute power ouercome the diuel by restraining him from tempting but by resisting and reiecting of his tentations framed as cunningly as might be so must not we looke to be freed from the temptations of Satan but wee must arme our selues to resist them in a wise and lawfull course that so by striuing through the power of the grace of our Sauiour Christ we may at the last though with much a doe happily ouercome Let vs therefore stay awhile to consider of these points most worthy our obseruation as was said euen now And first which were the tentations of the Diuel such as he assaulted our Sauiour withall Question and are for our admonition and warning against them mentioned by the holy Euangelists Answere The first tentation was vnto distrust in the fatherly prouidence of God yea to the discrediting of that expresse word and testimony which God the Father gaue from heauen of our Sauiour that he is his Sonne The second was to the contrary presumption and tempting of God without warrant of his word The third was to ambition and couetous desire after the riches and vaine-glorie of the world and for the loue thereof to the worship and seruice of the Diuel in stead of the true God Let vs heare the text and so shall all things be the more cleare and manifest vnto vs. Question How reade you What are the Euangelists words Answer The Euangelist Matthew reporteth the history thus from the beginning of his 4. chapter 1 Then saith he Iesus was led aside of the Spirit into the wildernes to be tempted of the Diuel 2 And when he had fastâ—d forty daies and forty nights he was afterward hungry 3 Then came to him the tempter and said If thou be the Sonne of God command that these stones be made bread Deut. 8.3 4 But he answering said It is written Man shall not liue by bread only but by euery word that proceedeth out of the mouth of God 5 Then the Diuel tooke him vp into the holie Citie and set him on a pinacle of the Temple Psal 9â— 11 6 And said vnto him If thou be the Sonne of God cast thy selfe downe for it is written that he will giue his Angells charge ouer thee and with their hands they shall â—â—ft thee vp â—est at any time thou shouldest dash thy foote against a stone Deut. 6.16 7 Iesus said vnto him It is written againe Thou shalt not tempt the Lorde thy God 8 Againe the Diuell tooke him vp into an exceeding high mountaine and shewed him all the kingdomes of the world and the glory of them 9 And said vnto him All these will I giue thee if thou wilt fall downe worship me Deut. 6.13 chap. 10.20 10 Then said Iesus vnto him Auoid Satan for it is written Thou shalt worship the Lord thy God and him onely shalt thou serue 11 Then the Diuel left him and behold the Angels came and ministred vnto him ExplicatioÌ„ proofe Here we see the temptations of the Diuel which were mentioned before plainely laide before vs and the answeres of our Sauiour to the same Wee read them recorded likewise by the Euangelist Luke chap 4. verse 1. c. to the 14. as was noted before though in a diuerse disposing of the temptations he rehearsing the last of Mathew in the second place But we will follow Matthew his order without any preiudice to Luke knowing that they doe not so much stand vpon the order where it is not necessarie as vpon the things themselues which they alwaies faithfully report and wherein they doe in this historie iointly accord In this their ioint report beside the temptations themselues their are diuerse circumstances or rules profitably to bee obserued as you haue bene taught the which serue well to the discouering of the Diuels notable craft and malice practised in them Question Which are the circumstances Answer First wee are giuen to vnderstand that the Diuel is readie chieflie to assalt those that are in speciall callings and are most like to be the speciall instruments of God to ouerthrowe his kingdome The second circumstance is that hee watcheth to take the most dangerous occasion and opportunitie therunto that may be The third is that he tempteth to contraries that is when he seeth that he caÌ„not preuaile to turne aside on the left hand he will labour to draw vs aside on the right hand Moreouer when he cannot preuaile vpon special occasions then hee fleeth to those which doe commonly most earnestly affect all flesh Finallie we must consider that the tentations of the Diuel are not bare and naked motiues as if a yong childe should wantonlie mooue his mother to giue him some thing which she knoweth to be verie hurtful to him but he cometh with strong delusions if they may be admitted and he is armed with fierie dartes which will mightilie and dangerouslie pierce except the parties assalted be defended as it were by armour of proofe ExplicatioÌ„ and proofe The circumstances or rules and obseruations are euident by the practise of the Diuel in that course which he tooke in tempting our Sauiour as we see it after a
specially from the hand of Iudas one of his choise Disciples as touching the externall chosing and calling and to whom he had shewed equall kindnes with the rest it could not but be grieuous and troublesome vnto him as that which beside other things inboldened all the rest of his aduersaries in their most malitious and dispitefull course against him IT followeth now that from the betraying of our blessed Sauiour we proceed to his apprehension and therein to his pinnioning or binding Question In what words of the Euangelist Matthew is that recorded Answer It followeth thus in the latter part of the 50. verse of the 26. chapter 50. Then came they and laid hands on Iesus and tooke him wherein the Euangelist Iohn is something more fâ—â—â— chap. 18.12 in these words Then saith he the band and the Captaine and the officers of the Iewes tooke Iesus and they bound him Thus then according to the manner of their comming forth against our Sauiour Christ so doe they deale with him as if he had bin some notorious male-factor But before this as the same Euangelist Iohn testifieth in the 15. verse of the same 18. chap 22.49.50 there arose a newe trouble very dangerous and vncomfortable yea troublesome and grieuous to our Sauiour Christ concerning the same his apprehension Question What doe the Euangelists write of this Answere The Euangelist Luke reporteth it thus Now when they which were about him sawe what would follow they said vnto him Lord shall wee smite with the sword And one of them smote a seruant of the high Priest and strake of his right eare ExplicatioÌ„ and proofe The Disciples did well in that they did aske our Sauiour whether they shall smite with the sworde But in that one among the rest doth forthwith not tarying to heare the answere of our Sauiour let driue at the partie mentioned euen with a downe right blowe as it might be to cleaue his head this was very rashly and very ill done of him The which fact in so much as the Euangelist Iohn doth more particularly report then any other of the Euangelists let vs heare his words Question Which are they Answere Then saith he Simon Peter hauing a sword drew it and smot the high Priests seruaÌ„t cut off his right eare And be addeth fuâ—ther that the seruants name was Malchus Explication and proofe In these wordes we see indeede that for the more full clearing of the historie the Euangelist nameth both the partie that rushed into this vnaduised and dangerous attempt and also the partie that was thus sodainely wounded and hurt How euill and dangerous this rash attempt of Peter was it may easily bee discerned not onely in respect of Peter himselfe but also in respect of our Sauiour Christ and all the other tenne Yea so as it will be euident from the due consideration of it that it was as we may say a straâ—ageme which the Diuel for his part had most subtilly contriued and that in Peter it was a fruite of his former drousines and neglect of prayer notwithstanding our Sauiour Christ had admonished him and the rest to watch and pray by reason that dangerous temptations were at hand For if our Sauiour Christ had not in his most excellent wisedome euen in that he was man and by his diuine power concurring therewithall presently espied and with admirable dexteritie preuented that mischiefe the Captaine of the Romanes and the officers of the Iewes might haue had great colour to haue accused coÌ„demned our Sauiour Christ as a seditious and rebellious person in gathering together vnto him a mutinous and rebellious companie to resist the authoritie of the ciuill Magistrate vnder whose gouernment they liued the which was not lawfull for them to doe And they might likewise haue indited and condemned all his Disciples vpon the same crime The which deuise of the Diuel if it had taken such effect we should not haue beene able so clearly to haue discerned the innocencie of our Sauiour Christ for the comfort of our faith And as for the Disciples of our Sauiour they should haue beene cut off from spreading the light of the Gospell of saluation ouer the world Yea and it is a wonder that presently the band of souldiers did not fall vpon them and slay them all in a rage This then the danger of Peters attempt was as great as great might be and very euill what faire pretences soeuer the Diuel might vpon the sudden suggest vnto him as that it was in the defence of his most worthy master and that he had promised him a little before that he would rather dye with him then forsake him c. Question Bâ—t how may we perceiue that it was grieuous and troublesom to the righteous and peaceable soule of our Sauiour Christ Answere This iâ— very cleare and euident by that earnest and sharpe reprofe which he giueth Peter therwithal both by the most graue weightie reasons which he vseth to the same end and also by his gratious act in the miraculous healing of the eare which was cut off It is very true All these considerations doe make it very cleare that our Sadid vtterly mislike this fact of Peter and that his whole soule was greatly grâ—eued for it To this end therefore let vs come to the reproofe which our Sauiour gaue to the reasons which he vsed and to the cure which he wrought Ques And first which were the wordes of reproofe Ans Iesus said vnto him Put vp thy sword into his place Mat 26.52 And according to the Euangelist Iohn chap 18 11. Then said Iesus to Peter put vp thy sword into the sheath ExplicatioÌ„ These indeede are wordes of earnest rebuke For in that our Sauiour commandeth Peter to put vp his sword hee condemneth the drawing of it to be vnlawfull But this will further appeare by the reasons which follow Question Which are they Answer In the first place we may well rehearse that which the Euangelist Iohn setteth downe in the verse before alledged which is this Shall I not drinke of the cup which my Father hath giuen me ExplicatioÌ„ This reason must needs euen at the first as it were pierce Peter to the heart so soone as he heareth that by his venturous rashnes he went about though at vnawares to frustrate or at the least to hinder the holy counsell and appointment of God In these wordes also let vs obserue to our comfort the perfect victorie of our Sauiour Christ ouer the most horrible temptation which he incountred withall a little before in the garden whereby he was prouoked to pray that he might not haue drunke of this cuppe if so it had beene possible But let vs hast forward with as much speede as conueniently we may Question What be the other reasons which our Sauiour vseth Answere They are those which the Euangelist Mathew recordeth in the 26. chap of his Gospel verses 52.53.34 And they be three in number Question
IEWES Now the word Iesus as we knowe signifieth a Saviour yea and the same concerning the most excellent saluation both of bodies and soules for euer Likewise the word King noteth such a regencie as is aboue all humane power and authoritie as it is further expressed in that else where our Sauiour is intituled The King of Kings for he is such a King as giueth peace and protection against those most troublsome and terrible aduersaries which no wisdome or power of man is able to restraine Moreouer seeing the promise of such a King was made to the Iewes who were by the election of God his grace adoptâ—d to be an onely peculiar people vnto him vntill the time of the calling home and ingrafting of the Gentiles into the prerogatiues of the same kingdome therfore he is called the King of the Iewes howsoeuer they shew themselues at the time of his comming to them most ranck traitors and rebels against him And though the word of Nazareth soundeth somewhat base in comparison of the rest if we looke to the place it selfe which was accounted an obscure place where our Sauiour was meanely brought vp yet if we consider the counsell of God which was that euen from the name of the place of his education hee might be knowne to be his Nazarite set a part in speciall manner to a most excellent seruice as some vnderstand the reason of that denomination or rather that he might be vnderstood to be that branch which is so honourably prophesied of vnder the name of Netsar which the name of the city Nazareth most naturally importeth as hath beene declared before Thus then we see that insomuch as all the words agree to make vp a most honourable title or inscription and all of them are affirmatiuely ascribed to our Sauiour without any indirect insinuation of reproach as the Iewes in their malice would gladly haue had it that therefore it was caried and disposed by the gracious hand and gouernment of God aboue that which Pâ—late intended or vnderstood What therefore was the holy counsell of God herein Verily to declare that howsoeuer the wicked Iewes yea and the wicked Gentiles also Herod and Pontius Pilate himselfe with their souldiers made but a mocke of the kingdome of our Sauiour Yet he in good earnest hath appointed and ordained him to be a king yea and also an high Priest for euer to rule not onely in Sion that is in the Church here belowe but also in the kingdome of heauen and from heauen world without end Yea so as they onely who acknowledge him their King and Prince and Sauiour and accordingly doe beleeue in him loue reuerence honour and serue him shall finde true peace and saluation to their soules But the rest shall be confounded for euer yea both Kings and Kingdomes of people whosoeuer will not submit themselues vnto him For as it is in the 2. Psal he shall breake them in peeces not with a reed as they mocked him but with an yron barre or scepter which God himselfe hath put into his hand euen in that hee is the sonne of man though most vilely esteemed and abused of men This doth the Lord giue plainly to vnderstand by a solemne proclamation as it were to the whole world Iewes Grecians and Romans by this title lifted vp ouer the head of our Sauiour in these most catholike and vniuersall languages Accordingly also as the world hath had further experience of this purpose of Gods counsell euen by the execution of it in causing his Gospell to be euery where published both by preaching and writing not onely in these principall languages but also in many others Pilates inscription or title is therefore to be vnderstood of vs as a glorious ensigne from the Lord of that imperiall triumph whereof the Apostle Paul writeth 2.14 15. And putting out the hand writing of ordinances that was against vs which was contrarie to vs he euen took it out of the way and fastened it vpon the crosse He hath spoiled principalities and powers and hath made a shewe of them openly and hath triumphed ouer them in the same crosse Of the which triumph there are diuers other declarations and effects both in the hearts of men also in many other insensible creatures such as are the conuersion of the thiefe the darkening of the Sunne the renting of the vaile the quaking of the earth the opening of the graues and the astonishmeÌ„t of the people of the which we shall haue occasion to consider more fully hereafter To this king therefore let vs runne euen to the name of our Sauiour thus published as it were from heauen that wee may finde it as a strong tower whereby wee may be exalted according to that we reade Prou 18.10 when the wicked shall fall in their resistance and rebellion against him according to that which our Sauiour himselfe hath threatned Mat 21.44 And thus it is to our singular instruction and comfort as was touched before that God hath armed vs by this excellent title set vp ouer our Sauiour against all that followeth concerning that stumbling and offence or imputation of follie to the Gospell which otherwise would arise from the blinde pride and waywardnesse of mans nature as we haue both the stubborne Iewes and also the high conceited Gentiles for notable and fearefull examples Yea on the contrarie it is a most effectuall inducement vnto vs to conceiue reuerendly and honourably of that which seemeth most base in any part of the sufferings of our Sauiour while we carrie this alwaies in our minds that he which suffereth is our glorious king and Sauiour and that euen by the meanes of his most base sufferings he doth deliuer and saue vs most graciously for euer and therefore also to loue and reuerence him the more dearely and dutifully Hetherto of the first part of the holy storie concerning the execution of that sentence of condemnation which Pilate gaue against our Sauiour so farre as appertaineth to his leading away from the place of iudgement to the place of crucifying together with the things which most likely were done before he was fastened to the crosse NOw let vs come to the second part of the execution of the same sentence of iudgement that is to the fastening of him to the crosse and to those things which doe as most immediate neare circumstances both former and latter appertaine vnto the same But first let vs heare the wordes of the holy storie it selfe namely from the Euangelist Luke ch 23. verse 33 and the former part of the 34. Question What are the wordes of the Euangelist Answer 33. And when they were come to the place which is called Caluarie then saith the holy Euangelist they crucified him and the euill doers on at the right hand and the other at the left Explication 34. Then said Iesus Father forgiue them for they know not what they doe In these words as was said we haue both the matter it selfe
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
so he would not now notwithstanding any wicked hast of these latter most ingratefull and rebellious Iewes to violate the commandement of God suffer any bone of this sacrifice to be broken to the end that all true beleeuers might the more clearely see that our Sauiour Christ is that lambe of God whereby wee shall haue our most speedy anâ— prosperous deliuerance out of the hands of all our enemies if we for our parts shall not slack the time to come vnto him that we may keepe the spirituall feast of his Passeouer with him not in old leauen neither in the leauen of maliciousnes and wickednes but with the vnleauened bread of sinceritie and truth as the Apostle Paul in the place before alledged exhorteth But here another question commeth to be answered and that is this how the Apostle Paul is to be vnderstood where he teacheth vs that the body of our Sauiour Christ was broken for vs as we read 1. Cor. 11 24. seeing the holy historie of the Gospell according to the type and figure commanded in the lawe freeth him as we see from the breaking of any bone The answere is easie if we consider that there is a breaking of the flesh as well as of the bones And therefore insomuch as the fleshe of our Sauiour Christ was grieuously broken and torne both by whipping with rods and crowning with thornes and also with nailing and last of all with this thrusting of the speare into his side yea euen to his very heart as was said well may the Apostle Paul speake as he doth and yet therein say no more then our Sauiour Christ did when he said that his body is giuen for vs. For it was giuen to that death of the crosse wherein his flesh was thus wounded and broken that it might be a binding vp and a healing to vs. For as the Prophet Isaias prophesied long before Hee was wounded for our transgressions hee was broken for our iniquities Yea so as body and soule were broken as it were and rent a sunder for a time Hetherto concerning the not breaking of the bones of our Sâ—uiour what the chiefe reasons of it were and how it was foretold in the holy Scriptures that it should come so to passe It remaineth that wee doe likewise consider of the chiefe cause whence it came to passe that the side of our Sauiour was pierced This also as saith the Euangelist Iohn was done that another Scripture might be fulfilled in that it saith in another place They shall see him whom they haue thrust through This Scripture is written in the 20. verse of the twelfth chapter of the Prophet Zechariah The whole verse is this the Heb word is traâ—slated compassion but supplication to wit for mercie forgiuenes is more agreable to this argument seeing the same word yeeldeth this signification also And I saith the Lord by his holy Prophet will poure vpon the house of Dauid and vpon the inhabitants of Ierusalem the spirit of grace and of supplication and they shall looke towardes mee whom they haue pierced and they shall lament for it as one mourneth for his onely sonne yea they shall bitterly mourne for it as one mourneth bitterly for his first borne Or more neare to the wordes They shall doe it by taking it bitterly or grieuously amaricando c. We reade it also more vsually thus and they shall lament for him by a change of the person as though the Lord would therein by his spirit of prophesie point as it were with the finger from himselfe to our Sauiour Christ in whose piercing hee accounted himselfe pierced yea in special manner pierced as it were aboue al other their grieuances and vexations of his holy spirit But howsoeuer we read the relatiue for him by a changing of the person or for it in the neuter gender respecting the wickednes of the rebellious dealing it selfe the Euangelist Iohn writing by the same holy spirit of God by the which the Prophet Zechariah prophesied he putteth the matter out of all question that the Lord putting his people in minde of all their former rebellions and stubborne behauiour against him wherewith he accounted himselfe wounded and as it were pierced through the sides according to that which is saide of cursing and blaspheming that it is a kinde of piercing the Lord as the word nakabh giueth to vnderstand Leu. â—4 11 Yet he doth more particularly looke vnto this piercing of him with the speare in the side of his Sonne Yea and to the other piercing of his handes and feete also with nailes The which with all other their most cruell proceedings against him was as the filling vp of the full measure of their most traiterous rebellion against God himselfe their soueraigne Lord and King For though the Euangelist doth vpon the speciall occasion apply the Scripture of Zechariah to the piercing of our Sauiour in the side more particularly and principally yet this doth not exclude the other piercings but they may iustly bee comprehended also within this prophesie For the word dakar which Zechariah vseth may note as well the one as the other the piercing with sword or speare or dart or arrowe or naile or any thing that hath a point to pierce And so may the Greeke words nusso or nutto centeo or execenteo which the Euangelist vseth But how may it be saide that the Iewes did thus seeing it was a souldier of the Romans that thrust our Sauiour into the side and such likewise were they that nailed him to the crosse The Iewes are neuertheles iustly charged with it because they were the chief causers of all that violence which the Romans vsed against him like as Pilate is said to scorn our Sauiour seeing he appointed that the thing should be done though he did it not himselfe So that we may see it is nothing the lesse sinfull before God when we commit wickednes by any euill instruments which we set a work or giue them any incouragement therevnto though we doe it not with our own hands Nay rather our sin is so much the greater by how much we drawe more persons with vs into the fellowship and guiltineâ— of our sinne Neuertheles â—n these wordes of the Prophet Zechariah The grouÌ„d historie of his buriall which the Euangelist Iohn alledgeth wee haue not onely to consider an admonition and reproofe giuen to the wicked concerning their sinne whether we looke to the Actors in this particular or to any other peircers of God and our Sauiour Christ by their wicked deedes or blasphemous words together with a most fearefull subindication and threatning of the wrath of God against them for the same whosoeuer shall not repent them thereof in due season before the day of Gods wrath doth come but also as touching those that shall truly repent both Iewe and Gentile mourning for their sinnes here is contained a most gracious promise of mercie and forgiuenes so that all such may behold Christ thus
continually according as our Sauiour himselfe did earnestly preadmonish his Disciples that they should diligently premeditate of them though yet he had not then suffered these his most great and grieuous sufferings As wee reade Luke 9.44 Marke these words diligently saith our Sauiour for it shall come to passe that the Sonne of man shall bee deliuered into the hands of men c And chap. 18. verses 32.33 Hee shall be mocked and spitefully intreated and hee shall be spit vpon and scourged and put to death According also as wee may learne from the Apostle Peter in that hee telleth vs that the holy Prophets of ancient times made diligent inquirie after these thinges which are nowe reuealed vnto vs. Yea hee sayeth further that they are so worthie things and of so excellent effect c The Promise that he should thus suffer for vs. that the Angells desire to looke into them 1. Ep. chap. 1. verses 10 11 12. And the rather are wee to stirre vp our selues to the earnest and reuerend consideration of these things because we are naturally very dull and sluggish in the minding of them as we may perceiue not onely from the example of the Disciples of our Sauiour Christ euen now mentioned of whom it is written that they vnderstood not the speech of our Sauiour neither could perceiue it c. Luke 9.45 And againe chap. 18.34 but we may feele the same likewise in our owne selues and that also from the verie same cause That is to say euen because it is no gratefull argument vnto vs to thinke or heare much of afflictions Our soules are so taken vp and possessed with desire of ease and earthly pleasure that all thought or speech the other way is so vnwelcome vnto vs that we heare it with deafe eares and as if it were spoken vnto vs in a strange and vnknowne language Yea without the grace of God working mightily in our hearts we are for our owne disposition ready to condemne and reiect all doctrine of the crosse and sufferings of our Sauiour Christ as if it were meere foolishnes like as many other haue done as we reade 1. Cor. 1.18 c. For the preaching of the crosse is to them that perish foolishnes c. And verse 23. But we preach Christ crucified vnto the Iewes euen a stumbling blocke and vnto the Grecians foolishnes c. Hetherto of those obseruations which are necessary to be considered for the better and more full vnderstanding of those Articles of our saith which doe concerne the whole humiliation or abasement and sufferings of our Sauiour Christ LEâ— vs now in the next place come to the promise Question What promise haue wee that our Sauiour Christ humbled and debased himselfe and indured all those his sufferings for vs and to our benefite Answere The 53. chapter of the Prophet Isaiah is plentifull to this purpose and worthy in this respect that it should not onely stand written in the booke of God but also to be written and ingrauen in the heart of euery beleeuing christian by the finger of the holy Spirit of God Rehearse you therefore this excellent Scripture Question How reade you in the holy Prophet Answere 1 Who saith the holy Prophet will beleeue our report And to whom is the arme of the Lord reuealed 2 But he shall grow vp before him as a branch and as a roote out of a drie ground he hath neither forme nor beautie c. 4 Surely he hath borne our infirmities and carried our sorrowes yet we did iudge him as plagued and smitten of God and humbled 5 But he was wounded for our transgressions he was broken for our iniquities the chasticement of our peace was vpon him and with his stripes we are healed 6 All we like sheepe haue â—one astray we haue turned euery one to his own way and the Lord hath laid vpon him the iniquitie of vs all 7 He was oppressed and he was afflicted c. 11 He shall see of the trauell of his soule and shall be satisfied by his knowledge shall my righteous seruant iustifie many for he shall beare their iniquities 12 Therefore will I giue him a portion with the great and he shall diuide the spoile with the strong because he hath poured out his soule vnto death and hee was counted with the transgressors and hee did beare the sinne of many and praied for the trespassers Explication This indeede is an excellent Scripture to this purpose And like to this is the holy prophesie of Daniel chap. 9 versee 24 c. Seuenty weekes are determined vpon thy people and vâ—on thine holy Citie to finish the wickednes and to seale vp the sinnes and to reconcile the iniquitie and to bring in euerlasting righteousnes and to seale vp the vision and prophesie and to anoint the most holy c. And verse 26. And after threescore and two weekes shall the Messiah be slaine The Comfort of his suffferings more generally These and such like prophecies of the holy Prophets foretelling these things by the Spirit of God they doe include the promise of God with the reiteration and renewing thereof According to that of the Apostle Peter Acts 3.18 Those things which God had shewed before by the mouth of his Prophets that Christ should suffer hee hath thus fuâ—filled Thus much therefore briefly concerning the promise and the fulâ—iâ—ling thereof THe comforts are next to be considered of vs. But before we doe inquire of them first it is meete that we rightly vnderstand in what sense the sufferings of our Sauiour may be saide to be comfortable vnto vs. For without due consideration it may iustly seeme a most inhumane and barbarous thing to take any comfort and ioy in the trouble and affliction of any specially in very grieuous afflictions and miseries but most of all if the partie so pitifully afflicted be an innocent yea most worthy to be spared And so we reade it determined by the holy Ghost in that he reproueth the wicked yea noteâ—h them to be singularly wicked euen from hence in that they behold the distresses of their brethren and be nothing moued thereby to any commisseration as in the 12. verse of the prophesie of Obadiah Thou shouâ—dest not saith the holy Ghost by his holy Prophet haue beholden the day of thy brother in the day that he was made a stranger neither shouldest thou haue reioyced ouer the children of Iudah in the day of destruction c. Yea as it followeth Thou shouldest not haue once looked on their afflâ—ction in the day of their destruction Reade also Prouerbs chap. 4. verse 17. Bee not thou â—lad saith the Spirit of God when thine enemie falleth neither let thine heart reioyce when he stumbleth lest the Lord see it and it displease him and he turne his wrath from him to wiâ— against thee Whence obserue diligently that if we must not reioyce at the aduersitie of an enemie then much lâ—sse may wee reioyce or take comfort
effect of these beginnings of the sufferings of our Sauiour in the forgiuenes of the grieuous sinne of Peter The Comforts belonging to his examination before the high Priest and in the blessed gift of repentance bestowed vpon him as appeareth in that this so great a mercy followed immediatly vpon the looking backe of our Sauiour vpon Peter It may be comfortable to vs also that God shewed so heauie a vengeance as he did cast vpon Iudas that most wicked Traitour for the terrifying of all the malitious aduersaries of our Sauiour and for the declaration of his diuine loue towards him For howsoeuer as was saide the hatred and curse of God fell vpon our Sauiour for our sinne insomuch as hee set himselfe in our stead before his tribunall seat of iudgement and tooke vpon him our guiltines c. Yet in regard of the vnspotted holines of the humane nature of our Sauiour Christ of the righteousnes of his life yea of his obedience to the will of God vnto death euen the death of the Crosse but specially in regard that the same humane nature was vnited to the diuine in one most holy and diuine Person it was vnpossible that God the Father should not most perfectly and most constantly loue him he being his Sonne according to that most solemne protestation from heauen This is my beloued Sonne in whom I am well pleased And further also it may iustly be very comfortable to vs in that we may not amisse conceiue from hence that howsoeuer God cannot but hate the roote and remnanâ—s of sinne in our wicked nature simply considered in the corruption of it yet in that the children of God are regenerated vnto God as they that are borne againe of his owne Spirit it cannot be but that God for his Son our Lord Iesus Christes sake must loue all such and the work of his own holy grace in them so that he wil surely cherish it by all meanes yea euen when hee doth afflict them most sharply and for the time most vncomfortably to their owne thinking We may from hence also see as in a cleare glasse that he vtterly misliketh the enemies of his adopted children although hee doth permit them to trouble and vexe them for a season in very vncomfortable and strange manner and measure And againe it renueth in speciall manner one of the former comforts that Iudas is constrained from the testimonie of his own guilty conscience to giue witnes to the innocencie of our Sauiour Christ and that he had no cause in all the world though he was priuy to all the course of our Sauiour he being in the place of a neare seruant yea of a familiar friend why he should deale so treacherously against him as he did ANd that we may now proceede to Pilate to whom our Sauiour was sent by the high Priest it is likewise very comfortable that he iustifieth our Sauioâ—r Christ and yet further that Herod could suggest no cause no not from all that knowledge or heare-say of his dealings which hee had why hee should be accounted worthy any punishment Of the same kinde of comfort is this that Pilates wife was greatly troubled lest her husband should be miscarried by the enuie of the Iewes to doe any thing against our Sauiour whom shee reputed for any thing that euer shee could know or heare to be a speciall iust man Haue thou nothing to doe saith she with that iust man This also may fuâ—ther confirme our comfort in the righteousnes of our Sauiour because Pilate himselfe was greatly troubled in the whole course of his groundlesse proceeding euen from the beginning to the end as one going and doing against his conscience in all that he did or permitted to be done against our Sauiour as appeareth plainely in that he professeth sondry times that he held our Sauiour to be an innocent man and that hee held the Iewes to doe all that which they did of meere malice and enuie against him Yea so that at the mention of this that our Sauiour should be the sonne of God hee trembled and feared greatly like as it is said that Felix trembled at Paules preaching Moreouer it is greatly comfortable to vs when we consider that which is written of this most reuerend Person the Sonne of God The Comforts belonging to his Condemnation and crucifying our Lord and Sauiour that he boldly professed and witnessed a good confession of his spirituall kingdome before Pontius Pilate and consequently that hee is our King able and willing to defend vs c. Neither is the comfort of this small vnto vs that our Sauiour Christ refused not to be reiected and condemned not as some small trespasser but as a most grieuous malefactor worse then Barabbas or any other notorious sinner and accordingly to be afterward hanged vp betweene two notable thieues and robbers For hereby he hath plainly and in the sight of all the world shewed himself to be such a Sauiour as hath made ful satisfaction for vs and al the elect of God how grieuous sinners so euer we haue beene For not onely smaller trespassers such as are so accounted among vs though in truth not so but also grieuous offenders such as are condemned of al men euen they are acquited by our Sauiour Christ whosoeuer doe beleeue in his name repent them of their sinnes It was in deede notorious wickednes in the Iewes to reiect Christ and to choose Barabbas as the Apostle Peter doth iustly most grauely and deeply charge them Act. 3.13 and chap. 4.11 and the Apostle Paul chap. 13.28 But the blessed counsell of God was herein to our vnspeakable comfort insomuch as now we are assured that There is no condemnation to them that be in Christ. Rom chap. 8.1 and verses 33.34 Likewise the scourging of our Sauiour though grieuous and smarting to his holy flesh bringeth no little consolation to vs insomuch as wee know that by his stripes we are healed as we are taught Isai 53.5 The chasticement of our peace was vpon him saith the holy Prophet and with his stripes we are healed And no lesse true and there withall no lesse comfortable is it that our Sauiour Christ induring the derision and scornings of the wicked against his Person and Kingdome hath thereby deliuered vs from that ignominious sinne of ambitious pride and aspiring against God which came in from the beginning And not onely so but for that he hath also procured this great honour vnto vs that we are in a spirituall manner made Kings vnto God in that he hath obtained this grace for vs by this his debasing of himselfe in the sight of God and vnder his hand that we should tread all wicked pride vnder our feete and suppresse euery haughty thought which is ready in our sinfull nature to aduaunce it selfe against God HEerewith also it cannot be but very comfortable for vs to obserue that God would not in any wise haue our Sauiour condemned and made away in a
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
Ghost not his personall subsistence yet the gifts are not giuen or inspired but by the holy Ghost himselfe Secondly we are to obserue that our Sauiour Christ calleth the holy Ghost of whom he speaketh the promise of his Father The gratious promise of the Father is the fountaine from whence saluation and all the meanes thereof doe spring because the Father had promised to send the holy Ghost in his name and from him as he had taught his disciples before Iohn 14.16.17 and verse 26. And chap. 15.26 And chap. 16.7 And this hee doth for their further incouragement insomuch as hereby they might be assured that the whole Trinity both Father Sonne and holy Ghost doe ioyntly consent in sending them forth vpon this great and strange embassage And the rather also because our Sauiour had taught before that in respect of his humanitie he was inferior to the Father as Iohn 14. the chapter alledged euen now verse 28. That thus they might the more clearely see the diuine ground and warrant of their calling Thirdly hee describeth the holy Ghost to be the power of God from on high in such sense as he is called Luke 1.35 the power of the most High to this end that whereas they were in themselues fraile creatures timorous and fearefull he might let them vnderstand that among other graces they should be indewed with a notable courage and fortitude of minde to preach his Gospel euen before the sterne countenances of Kings and Princes as 2. Cor ch 13.10 And indeede all graces of the holy Ghost may well be noted by power from on high because euery vertue is a spirituall power inspired into the minds of men without which there is nothing but weakenesse and dastardnesse in vs specially touching the profession of the kingdome of God And verily whosoeuer hath not this power and grace giuen them in some measure from aboue to preach the Gospel they haue no warrant to bee Ministers of Gods holy word Fourthly our Sauiour telleth them where this promise should be fulfilled namely in the citie of Ierusalem where as we haue seen before they were to beginne the execution of their ministerie And therefore he commandeth them to tarrie there vntil the promise should be performed not that they should not depart from Ierusalem from the time that hee now spake vnto them vntill that time for after this they went into Galile as our Sauiour himselfe had appointed them Mat 28.16 and he led them also into Bethania before this promise was accomplished Luke 24.50 but his meaning is that they should tarie at Ierusalem after his ascension as the same Euangelist doth declare Act. 1.4 And touching the time when and in what manner our Sauiour Christ performed this his promise we read of it in the second chap of the same booke of the Acts of the Apostles from the beginning of the chapter And last of all from all these put together let vs here consider how our Sauiour Christ in the most extraordinarie calling of all other proceedeth by many degrees as it were steppe after steppe And the rather shall wee perceiue it to be a matter of great consideration if we call to minde all his former c ursâ— euen from the beginning to the present time as we obserued in some pâ—â—tâ—â—uâ—â—rs not long since The vse whereof may iustly be these that insomuch â—s thâ— Lord would proceede so pedetentim euen step after step as was said in tâ—is case when he could haue made them perfectly fit all at once we for our parts are hence to learne to take heede of all rashnesse in thrusting our selues into â—ny speciall seruice vntill vpon deliberate triall wee euidently perceiue the Lord to goe before vs Nihil tentandum nisi vocante Domino Vt scite Cal. Quaâ— licet pubâ—icê dâ—cendi non dâ— sit fâ—cuâ—tas se tâ—men pri vâ—ti homines in sâ—â—ntio coÌ„tinâ—ant donec eos sua mâ—â—n in theatrum produâ—â—t Harm Luc â—4 4â— and that after all good meanes vsed for the ordinary preparing of vs. Contrary to the groundlesse practise of these phantasticke spirits who vnder pretence that many of the Apostles were fishermen c. they thinke that all meanes of learning should be neglected of those that are to be preâ—chers of the Gospel nothing considering the space of time how long they were trained vp nor how many meanes our Sauiour vsed and by what degrees he proceeded to prepare and fit them therevnto Let vs therefore vpon better aduise shew our selues more wise euen from the course of our Sauiours dealing thus euident before our eyes That is nothing is to be attempted but at the calling of God So that though a man haue a gift whereby he is able to teach publikely yet being a priuate man he is to be silent till God by his own hand doe bring him forth to speake in the assembly And this shall suffice for this lâ—st particular and so for all things incident to the fift appearance of our Sauiour NOw vnto this fift appearance there belongeth as was noted before an appendix as it were concerning the absence of Thomas one of the eleuen which the Euangelist Iohn adâ—eth in this part of the holy story The which as waâ— also said mâ—st in no wise be omitted of vs. Here therefore seeing the place is proper vnto it Let vs come to the consideration thereof Question Wâ—at is that which the Euangelist Iohn writeth of it Answer 24 But Thâ—mas one of the twelue called Didymus was not with them saith saint Iohn when Iesus came 25 The other Disciples therefore said vnto him weee haue seene the Lord but he said vnto them Except I see in his hands the print of the nailes and put my finger into the print of the nailes and put my hand into his side I will not beleeue it Explication In this appurtenance of the former story wee haue two things recorded First the good fruit and effect of this fift appearance of our Sauiour to the eleâ—en after that he had most gratiously and by many helps and remedies relieued them against their vnbeliefe touching his resurrection Secondly the absence of Thomas at this time of our Sauiours appearance and the euill euent which followed vpon the same The good fruit and effect vnto all that were present was this in few words that they were now perswaded against all their fancies and doubtings that our Sauiour was verily risen from the dead and that it was hee that appeared vnto them For so they testifie vnto Thomas so soone as he commeth among them and that no doubt with great ioy in their owne hearts and of loue vnto Thomas saying We haue seene the Lord. This Thomas which the Euangelist Iohn speaketh of is described first to be one â—f the number of those who were the chiefe Disciples of our Sauiour Secondly â—e is described by his name whereby he was called in the Greeke language Didymus which signifieth a Twinne and is of
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
shalt not hate thy brother in thine heart but thou shalt plainely rebuke thy neighbour neither shalt thou beare with him in his sinne And 1. Cor. 16.14 Let all your things be done in loue And 2. Cor. 13.10.11 Therefore write I these things being absent lest when I am present I should vse sharpnes according to the power which the Lord hath giuen me to edification and not to destruction Finallie brethren fare ye well be perfect be of good comfort be of one minde liue in peace and the God of peace shall be with you A most sweete and louing farwell for conclusion of his most holy and Apostolicall letter Wherewith we may also wel conclude the first speech of our Sauiour to Peter which for the excellencie of it as it was said before hath beene in either part of it interpreted and opened the more largely It being as Beza well saith Ingens sané thesaurus longe ipso coelo terra totaque presenti vita pretiosior qui panculis istis verbis continetur pasce oues meas pasce meos agnos That is It is as saith that learned man an exceeding great treasure of farre greater worth then all things in this present world yea then the earth and heauen it selfe euen that which is contained in these very fewe words Feede my sheepe and feede my lambs Onely this let vs add heerewithall that as these words in themselues duly considered are a most pretious treasure so we ought to esteeme of them and euery one of vs according to our places and callings and gifts answerably to vse that is to obey the same euen as we desire to haue peace to our soules and consciences in good assurance that wee beare true loue to our Sauiour who is most worthie of all our loue and as wee would comfortably looke for any saluation by him Neuer forgetting what hee himselfe hath saide for the triall of our loue towards him If ye loue me keepe my commandements Iohn 14.15 And verse 24. Hee that loueth me not keepeth not my words And chap. 13.34.35 A new commandement giue I vnto you that ye loue one another as I haue loued you that ye loue one another By this shall all men know that ye are my disciples if ye haue loue one to another For thus must Pastors loue among themselues and thus must Pastors and their flockes loue together or else they cannot truly loue our Sauiour Christ Finally forasmuch as the Lord hath commanded that his sheepheards should haue so great a hand and busines about his flocke both lambes and sheepe people must not thinke their Pastors to be busie-bodies while they keepe this care and watch ouer them and performe the duties which God hath commanded them But contrariwise in meekenes of wisedome they are to submit themselues acknowledging it to be good and profitable for them so to doe Heb. 13.17 Now all these things duly considered concerning the true meaning and purpose of our Sauiour in this his whole first speech to Peter How should we thinke that it could euer come into the mind of any not deluded by the spirit of errour that our Sauiour thus admonishing Peter to try his loue towards him because his owne heart had vnaduisedly and through vaine confidence in himselfe deceiued him before thus giuing him a Touchstone as it were to trie his loue by and thus earnestly charging him to looke to the duty of his office of Apostleship euen as hee would answer him concerning the trust with hee committed to him for his part among the rest How I say should we or any other thinke that our Sauiour should intend thereby to make him Prince of all his Apostles and an vniuersall Bishop or Pastor in his owne steade ouer all the world And the rather may wee meruaile that it should from this speech of our Sauiour come into the heart of any to admitte any such thought seeing when the Disciples themselues did not long before this expresly aske the question whether of ambition alone or also for the auoyding of further contention about the matter if once our Sauiour should determine it and our Sauiour doth disclaime their question and determineth the cleane contrarie And therefore also much more may we maruell that any not bewitched with loue toward the mysterie of iniquitie neither inflamed with the filthy lust of spirituall fornication to set vp the whorish Antichrist of Rome prophesied of long before should euer imagine from this text that the Pope of Rome should be Peters successour and hold such aucthoritie in pretence of his right as he at this day claimeth and which the precedent Popes haue many hundred yeeres both vulpishly or like Foxes claimed and also wooluishly or like Woolues executed directly against Christ and his Gospell and all his both faithfull Pastors and also euery true sheepe or lambe of his flocke saue onely that they doe most hypocritically and blasphemously pretend his name to couer all their abominations withall But leauing them as sufficiently vnmasked by the large and learned disputations of the true Pastors of our Sauiour Christ against this false Antichristian Pastor and Bishop or rather Woolfe of Rome let vs now come to the second speech of our Sauiour to Peter at the same time as it followeth in the Euangelist Iohn Question Which are the words of the Text. Answer Thus it followeth in the 18. verse Verily verily saith our Sauiour I say vnto thee when thou wast young thou girdest thy selfe and walkedst whether thou wouldest but when thou shalt be old thou shalt stretch forth thine hands and another shall gird thee and leade thee whether thou wouldest not This indeede may we reckon for the second speech of our Sauiour to Peter after dinner before mentioned containing as we see plainely a prophesie or as we may call it a propheticall aduertisement to Peter concerning his death Question What may be the reason why our Sauiour should thus speake to Peter more then to any of the rest Answer As our Sauiour fore-told Peter of his fall as of a iust punishment which should fall vpon him for his rash and carnall confidence in his owne strength so now to the magnifying of his grace and mercy to Peter he doth not onely foretell but also therewithall promiseth him strength that he shall be able to suffer martyrdome for the testimonie of his truth Explicatiō That this was the purpose of our Sauiour it is easie to be discerned of euery aduised and teachable hearer For our Sauiour maketh it plaine by a familiar comparison betwixt the time of his youth and the last point of his age shewing the differing estate and condition of them both The time and state or condition of his youth he describeth by two adiuncts the one of girding himselfe to wit after the vsuall manner of those Countries wherein men vsed long garments the other of walking to what place hee himselfe minded to goe The last point and condition of his age hee
they sought as we may well thinke they did sometimes to poison the seruants of God whom they did deadly hate And thus the Lord would honor the ministery of the Gospel in the hand of his seruants no lesse then he did in the ministerie of Moses in giuing him a powerful remedy against the stinging of serpents for the healing of his people in the desert Finally for the gift of healing sicknesses bestowed on the Apostles we haue seene some instances and proofes before Act. 3.6.7.8 ch 5.15.16 and also ch 19.11.12 And we may see it further confirmed ch 9.32.33.34 where Peter healeth Aeneas who was sicke of the palsie had kept his bed 8. years Yea more then this he raised Dorcas froÌ„ death to life as it followeth in the same ch And ch 8.7 Phillip the Euangelist besides that he cast out Diuels out of those that were possessed he did also heale many that were takeÌ„ with Palsies other kinds of lamenes And ch 14 3. Paul and Barnabas wrought great signes and wonders at Iconium And v. 8.9.10 Paul healed a creeple at Lystra And ch 28.7.8.9 the same Apostle praying and laying his hands on the father of Publius who lay sicke of a feuer and of the bloody flixe he healed him and many other in the same Iland of sundrie diseases The same graces which were chiefly and more immediately bestowed on the Apostles they were by their ministerie and at their praier and by imposition of their â—andes bestowed likewise on many other as it pleased God to dispose and dispence the same according to the promise of our Sauiour extant in our text of the Euangelist Marke And as may furthermore be euident from that we read Act 8. verse 14.15.17 18. For at the praier of Peter and Iohn and by the laying on of their hands many of Samaria receiued the extraordinarie gifts of the holy Ghost And ch 10.44.46 at the preaching of Peter the holy Gâ—ost fell on all them that heard the word so that they spake with tongues and magnified God Read also ch 11.15.16 As I began to speake saith Peter the holy Ghost fel on them euen as vpon vs at the beginning Then I remembred the word of the Lord how he said Iohn baptized with water but ye shal be baptized with the holy Ghost And ch 19 6. Paul laid his hands on diuerse at Ephesus to the number of about twelue and the holy Ghost came on them and they spake languages and prophecied We read also that this gift of speaking languages together with sundry other abounded in the church of Corinth 1. Ep. ch 12. 13. and 14. But from that which the holy Ghost writeth we may perceiue that as was said in the beginning of this treatie that these gifts were not coÌ„mon to all but giuen to a few in comparison of the rest and therefore that it was a more particular or special effect of the apostolical ministerie then the gift of faith to saluation is For so saith the Apostle To one is giuen one gift and to another a diuerse gift c. ch 12.8 c. ver 30. Are all doers of miracles haue all the gifts of healing doe all speake with tongues c. And as they were giuen to few in comparison of the rest so also the gifts of working miracles were giuen to continue for a short season in comparison of the time since their ceasing that is no longer then the Lord sawe it meete for the confirmation of the truth of his Gospell Yea so short was the season that it well neare ceased when the Apostles deceased and they that had receiued those gifts by the imposition of their handes And therevpon doth the Apostle to the Hebrewes euen at that time when he wrot reasoÌ„ for the authoritie of the Gospel froÌ„ the signes already wrought and not so much from any present signes or any which were after that to be wrought For so he writeth chap 2. verse 3.4 How shall wee escape if wee neglect so great saluation which at the first began to be preached by the Lord afterward was confirmed vnto vs by them that heard him God bearing witnesse therevnto both with signes and wonders and with diuerse miracles and giftes of the holy Ghost according to his owne will Nay since those times God hath giuen vs warning rather to take heede lest we should be drawne away from the truth by false signes and wonders of Antichrist and of false Prophets then to looke for any further confirmation then we had already from our Sauiour Christ himselfe and his holy Apostles Mat 24.4 5 11 23 24 25 16. Iohn 5 43. 2. Thes 2 1 2 3 9 10 11. Thus much therefore concerning the more particular effects of the Apostolicall ministerie according to the promise of our Sauiour Christ in this part of his speech recorded by our Euangelist Saint Marke Now let vs returne againe to Saint Matthew and from him consider of those wordes of our Sauiour which we may well account the last branch and conclusion of this his whole speech containing a generall promise of his presence with all his faithfull ministers whether Apostles and other extraordinarie ones for that time or any in a more ordinarie course and calling according to his appointment by them euen to the end of the world For so it is of it selfe plaine that our Sauiour is to be vnderstood insomuch as the Apostles and the rest of the holy ministers of the Gospell who were in those dayes continued but a few yeares in comparison of the durance of the world since their time And therefore the promise must of necessitie be extended to all his faithfull ministers in all ages whosoeuer were since their times to succeed them euen so long as the world should last But here are two things to be diligently inquired into of vs. First who those ministers of the Gospel are which our Sauiour would haue vs to account successors to his holy Apostles so long as the world endureth Secondly what manner of presence that is which our Sauiour haâ—h promised both to the one and also to the other First therefore Question Who are to bee accounted true successors of the Apostles in the ministerie of the Gâ—spell Answer All such as after triall of their fitnesse to minister haue at any time a lawfull calling and doe faithfully and diligently preach the Gospell of Christ teaching the people of Christ â—uer whom they haue charge to obserue the Apostles doctrine euen all things whatsoeuer our Sauiour Christ commanded them and nothâ—ng elâ—e besides they are the true successors of the Apostles ExplicatioÌ„ and proofe All such indeede must needes be accounted faithfull ministers of our Sauiour Câ—rist and true successors of his holy Apostles For by such notes and chiefly by their doctrine our Sauiour would haue them tried and discerned as we may perceiue by that wee read for the description and reproofe of the contâ—ary false Apostles and teachers Mark
this further fruite and excellent benefite of the ascension of our Sauiour that thenceforth of his most royall bountie hee hath giuen most plentifull gifts vnto his Church both gifts of callings and offices and also gifts of manifold graces for the execution of the same to the replenishing of his whole Church from time to time For vnto euery one of vs saith the Apostle is giuen grace according to the measure of the gift of Christ Wherefore he saith that is the Psalmist whom the Apostle alledgeth saith when he ascended vp on high he led captiuitie captiue and gaue gifts vnto men c. that hee might fill all things And the Apostle to make the matter plaine hee addeth yet further Hee therefore gaue some to be Apostles and some Prophets and some Euangelists and some Pastours and Teachers For the gathering together of the Saints for the worke of the ministerie and for the edification of the body of Christ Till wee all meete together in the vnitie of faith and knowledge of the Sonne of God vnto a perfect man and vnto the measure of the age of the fulnesse of Christ c. Yea the holy Scriptures of the newe Testament a most faithfull record of the Gospell Preached by the Apostles and deliuered vnto vs in holy writings it is verily a fruite of the Ascension of our Sauiour and that also a very great one to vs and to all the ages succeeding the Apostles times euen to the ende of the world For otherwise how should the ages following specially those something more remoued haue enioyed so pure and plentifull a fruite of their Preaching had it not beene for this holy record of their Doctrine in writing Surely the defection from the truth foretold so speedily by them and euen beginning in their dayes hasted on so fast according to the common prouerbe An ill weede groweth a pace that the truth without recouerie by any ordinarie meanes would surely haue beene vtterly peruerted by the bastard traditions and doctrines of men in a short time Thus then though our Sauiour Christ be naturally absent in body euer since his ascension into heauen yet he is and alwaies hath bin spiritually present with his true Church and chosen people by his diuine presence walking as it were in the midst of the seuen golden Candlestickes taking care for them all Reuel 1 13. and chap 2 1. c. According to his most holy and gracious promise Mat 28.20 Loe I am with yee alwaies vntill the end of the worlde Amen But because the accomplishment of all this neither was neither could bee at once and immediately vpon the ascension of our Sauiour therefore the accomplishment of this fruite must be referred to the Article of the perpetuall sitting of our Sauiour at the right hand of God though the beginning and as it were the first fruites of the consideration of these fruites doe belong also to the Ascension seeing hereby all that followeth tooke that glorious effect which insued vpon it Question But is there no other fruite of our Sauiours ascension yet behind Answer Yes We haue a fift yea and also a sixt fruite beside all the former in that like as by the resurrection of our Sauiour our mindes are first raised vp to newnesse of life and our bodies also haue thereby a pledge as it were that they shall rise againe at the last day so by the vertue of his ascension apprehended by a true and liuely faith our mindes are yet further lifted vp and confirmed in the studie and practise of all heauenly and spirituall duties in certaine hope that our soules shall be taken vp into heauen immediately after this life And not onely so but by the ascension of our Sauiour we are further assured that at his comming againe to iudgement at the end of the world our bodies their soules ioyned to them againe shall be taken vp by the cloudes like as he himselfe was taken vp that so we may for euer liue and raigne with him and all the thousand thousands of his Saints and holy Angels in the heauens Touching the fift fruite that is the further lifting and drawing vp of our mindes Explicatiō proofe to the loue and care of heauenly studies and duties of godlines by the faith of the ascension of our Sauiour let vs consider what hee himselfe faith speaking of his lifting vp vpon the crosse by his death Iohn 12 32. saying If I were lifted vp from the earth I will drawe all men vnto me Now therefore seeing his lifting vp vpon the Crosse which was indeed with extreame reproch was mightie to begin so great a worke how shall not his lifting vp to the heauenly glorie duly of vs looked vp vnto be much more mightie to perfect that which is already so well begun For so it is written Acts 5 30.31 The God of our Fathers hath raised vp Iesus whom yee slewe and hanged on a tree Him hath God lifted vp with his right hand to be a Prince and a Sauiour to giue repentance to Israel and remission of sinnes And now last of all in the sixt place that not onely our soules shall bee receiued into the heauenly places God hath prepared a kingdome for his people from the beginning of the world to wit in his eternall counsell Mat 25 34. Our Sauiour Christ is gone vp into heauen to prepare places in his kingdome as one that actually executeth the counsell of his Father c. so soone as they depart this life but also our bodies at the last day as a fruite of the ascension of our Sauiour Christ we haue his owne promise Iohn 12 26. If any man serue me let him followe me for where I am there shall also my seruants be and if any man serue me him will my Father honour And chap 14 2.3 In my Fathers house are many dwelling places if it were not so I would haue told yee I goe to prepare a place for yee And though I goe to prepare a place for ye I will come againe and receiue ye to my selfe that where I am there may ye be also And chap 17. verses 22.24 And 1. Thes 4 13 c touching our bodies thus writeth the faithfull Apostle of our Lord Iesus Christ yet more expressely The Lord himselfe shall descend from heauen c. Then shall we which liue be caught vp with them also in the cloudes to meete the Lord in the aire and so shall be euer with the Lord. Wherefore saith hee comfort your selues one another with these words Thus then wee see that the ascension of our Sauiour Christ into heauen is an Article of our faith many wayes verie beneficiall and comfortable vnto vs yea so was it to the Apostles euen from the instant time thereof For they as it is written Forth-with returned from the mount of Oliues The Duties whence our Sauiour ascended to Ierusalem with great ioy reioycing no doubt in assurance that our Sauiour was not onely verily
Prophesies which were giuen forth concerning this soueraigntie of our Sauiour and this mightie administration of his kingdome from the right hand of God long before as Psal 110.1 c. The Lord saith the Princely Prophet King Dauid saide to my Lord Sit thou at my right hand vntill I make thine enemies thy footestoole The Lord shall send the rod of thy power out of Sion c. The whole Psalme is nothing else but a propheticall description of the mightie fruites and effectes of the royall Priesthood and Priestly royaltie of the kingdome of our Sauiour Christ in the subduing and ouerthrowing of his enemies from the glorious right hand of God And so also saith the holy Apostle Paul 1. Cor 15.25 from the authoritie of the same Psalme he must raigne till he hath put al his enemies vnder his feete In which words of the Apostle two things are well worthy to be obserued of vs. First that he interpreteth the sitting of our Sauiour at the right hand of God by this word to raigne because thereby as hath beene shewed alreadie his most high and kingly authoritie is signified Secondly that he referreth it vnto our Sauiour Christ which the holy Psalmist attributeth vnto God insomuch as the Lord doth that by our Sauiour Christ to whom he hath giuen all power and authoritie for the gouernment of his Church which the Prophet saith that God would doe himselfe And so he doth indeede though not imediately but as it were by the hand of our Lord Iesus Christ This most high souereigntie of our Sauiour was likewise prophesied of by the Prophet Daniel as we read cha 2 verses 44.45 The God of heauen saith Daniel shall set vp a kingdome which shall neuer be destroied and this kingdome shall not be giuen to another people but it shall breake and destroy all these kingdome hee speaketh of the proud rebellious monarchies of the world it shal stand foreuer And to his purpose is our Sauiour Christ compared there to a stone cut out of the mountaines without hands that should breake in peeces the yron The letter intēds the 4. Monarchies vz of the Babiloniās the Medes and Persians of the Grecians and Syria Egypt the clay the siluer and the gold that is to say which should breake all other kingdoms how strong or how rich soeuer they should be which wil not submit themselues vnto him For as it is in the 35. verse of the same chapter all the rebellious kingdomes of the world were to become like the chaffe of the sommer flowers which the winde carrieth away so that no place is found for them But as touching the stone which smote the image that should become as the Prophet saith a great mountaine and fill the whole earth And againe ch 7. v. 13.14 As I beheld in visions by night behold one like the Sonne of man came in the clowdes of heauen and he approached vnto the aucient of dayes and they brought him before him And he gaue him dominion and honour and a kingdome that all people languages and nations should serue him his dominion is an euerlasting dominion which shall neuer be taken away and his kingdome shall neuer be destroied And in the same chap verses 26.27 The same holy Prophet foretelling the afflictions which should befall the Church through the crueltie of tyrannous persecutors saith that the iudgement should sit to take away the dominion of the persecutor to consume and destroy it to the end And as the Prophet addeth further The kingdome and dominion and the greatnes of the kingdome vnder the whole heauen shall be giuen to the holy people af the most high whose kingdome is an euerlasting kingdome and all power shall serue and obey him The Prophet Daniel I confesse doth in these words first of all speake to comfort the Iewes to describe vnto thē what their estate should be vntil the cōming of our Sa Ch into the world and that though many tirants should arise to trouble them yet should they be suppressed by the hand of God Neuertheles his prophesie extendeth it selfe further yea euen beyond all extent of time as his wordes doe plainly shewe And euen that also which did most properly concerne the Church of the Iewes it containeth a proportionable resemblance of the state of the Chistian Churches such as it was afterward in the like times of their persecutions vnder the like vnmercifull tyrants And in this respect many things are spoken in the Reuelation of the new Testament in way of reference or by allusion at the least to this prophesie of Daniel and to some other of the holy Prophets Thus Reuel 1.6 our Sauiour is called in these dayes of the Gospell the Prince of the Kings of the earth And chap 19. verses 11.12 c. I sawe heauen open saith Saint Iohn and behold a white horse and hee that sate vpon him was called faithfull and true and he iudgeth and fighteth righteously And his eyes were as a flame of fire and on his head were many crownes and hee had a name written which no man knewe but himselfe And he was clothed in a garment dipped in blood and his name is called the word of God And the warriors which were in heauen saith Saint Iohn followed him vpon white horses clothed with fiue linnen white and pure And forth of his mouth went out a sharpe sword that with it he should smite the heathen for he shall rule them with a rod of yron for he it is that treadeth the wine presse of the fiercues and wrath of almightie God And he hath vpon his garment vpon his thigh a name written The King of Kings and the Lord of Lords And chap 17 14. The Lambe shall ouercome the Kings of the earth for he is Lord of Lord and King of Kings c. Thus then wee see how our Sauiour shall finally preuaile against all the enemies of his Church the which he doth account to be his enemies as was said And also how all the neglect of his Saints is esteemed of him to be the neglect of himselfe according to that Mat 25. verse 42. c. I was an hungred and yee gaue mee no meate c. Verily I say vnto you insomuch as ye did it not to one the least of these ye did it not to me And that he doth likewise take all the iniuries done against them to be done against himselfe we see it plainely from that his owne speech to Saul saying thus vnto him Saul Saul why persecutest thou me And againe I am Iesus whom thou persecutest And therewithall sheweth Saul his dangerous enterprise telling him that it was hard for him to kicke against prickes Act 9.4.5 How as he shall finally preuaile against all his enemies so we are further to consider and to assure our selues to our comfort that hee will in the meane white euermore so wisely order and moderate yea so mightily ouer rule all causes and persons as may best
Deuill is iudged to wit for the benefit and safety of all that shall truly beleeue in our Sauiour Christ Thus therefore they that will not to their benefit beleeue in our Sauiour nor giue glory vnto him exalted to the right hand of God they shall well know one day what as the Prophet Isaiah speaketh the high hand of the Maiestie of God meaneth to their seuere punishment chap. 26.10 11. A King here vpon earth as wee all know will not indure that any of his subiects shall dishonour such a one as hee hath thought good to set vp in any speciall high place and dignity specially if it bee in the next place to himselfe in the honour of his kingdome and shall we thinke that God will indure that our Lord Iesus Christ whom hee hath most worthily and resolutely set at his right hand shall be dishonoured of any creature no not of the Kings and Princes of this world and the contemner of him whosoeuer he be to escape vnpunished It is against all both reason and duty yea euen againsst common sense that any should thinke so Nay rather let vs well assure our selues as the truth will plainely informe vs that seeing our Sauiour did iustly reproue his Disciples for that they were of little faith in beleeuing in him while he remained yet in this weake and base estate of his humane nature heere vpon earth much more worthie shall wee bee of reproofe if now after his most high aduancement euen in his humanity wee should be found not onely weake in faith but euen altogether void of faith and of euery good duty fruit thereof Wherefore casting away all vnbeliefe and euery discomfort and disobedience thereof let vs settle our hearts most cōfortably to beleeue with all humblenesse of minde to submit our selues vnder the mighty hand of this our most glorious King and Sauiour Beliefe in God the Sonne who shall come from heauen to iudge both the quick and the dead Alwaies remembring The groūd of the Article that the onely way to exaltation is by this humilitie and obedience of faith which we speake of according to our Sauiours owne doctrine Luke chap. 14.11 and chap. 18.14 And as Peter the Apostle of our Lord Iesus Christ teacheth vs also 1. Epist chap. 5. verses 5 6. Verily if wee should seeke for our Sauiour Christ at the right hand of God and not trace him out by the footesteppes of his most low humiliation here vpon earth and so from his death to make his resurrection and ascension as it were for a ladder to goe vp by step after steppe we should neuer finde him there for our comfort Finally let neither any olde sort of heretikes such as the Seleucians are said to haue beene who vtterly denied this Article cause vs any way to doubt of it or to call it into the least question nor any new Vbiquitarians whether Transubstantiatours or Consubstantiatours draw vs aside either from the true sense or from the right vse and comfort of this so holy and heauenly an Article of our christian beliefe Beliefe in God the Sonne who shall come from heauen to iudge both the quicke and the dead ANd thus hauing seene what our Sauiour Christ hath done and suffered for vs heretofore and likewise what hee hath obtained for vs what he doth still for vs at the right hand of God and so will continue to doe for vs euen to the end of the world let vs now come to consider what he will doe hereafter at the end of the world for the full perfiting of all things to the full redemption and saluation of the whole Church Question What is that What will he doe How doth it follow in the Articles of our beliefe It followeth thus from thence shall he come to iudge both the quicke and the dead Answer Explication In this Article we haue to obserue these two things First the place from whence our Sauiour shall come that is from heauen euen from the right hand of God whether be is ascended And secondly we are to obserue the end of his comming which is as the article it selfe expresseth to iudge both the quicke and the dead There are diuers other things beside these to be obserued also in the through consideration of this article as we shall perceiue from the ground and warrant of it in the holy Scriptures Question What ground therefore and warrant of holy Scripture can you alledge for this article Answer We haue it in so many words well neare as it is set downe in our Creed Act. 10. verse 42. where the Apostle Peter is recorded haue said thus God hath commanded vs to preach vnto the people and to testifie that it is he that is ordained of God a iudge of the quicke and the dead This indeede is one very good and almost in expresse words a full ground of this Article Explication Wherein also let this be specially obserued of vs that the holy Apostle affirmeth that God hath commanded that it should be earnestly and diligently taught vnto his people and therefore consequently that euery one of his people that hath vnderstanding may easily perceiue that this is his duty diligently to heare and regard this doctrine of this article as well as of the rest Let vs therefore stirre vp our selues to vse all good and holy diligence in our preparing of our selues both to the preaching and also to the hearing of the same And to the end wee may consider of this holy article as fully as we haue by the grace of God gone through the former let vs hold the same course both concerning the ground and also all other points And namely concerning the ground let vs not only looke vnto such holy Scriptures The danger of not beleeuing this Article as doe more briefly mention the substance of this article but also those which doe most historically largely lay it forth vnto vs with all the holy circumstances thereof For this we are to vnderstand as a further reason to stir vp sharpen our diligence that in regard of the weightines of this article it is very often repeated in the holy Scriptures not onely in the new Testament but also in the olde though not so fully and plainely as it is here in the new Touching the old Testament that one testimony of the Apostle Iude mentioned in the new Testament where he writeth thus ver 14 15. Enoch also the seuenth from Adam prophesied of such that is so say of such as were like to Caine Balaam Core saying Behold the Lord cōmeth with thousands of his Saints to giue iudgment vpon all men and to rebuke all the vngodly among them c. This one testimony I say may be as a holy commentary vnto vs that the Church of God euen frō the beginning were made acquainted with this article of our faith concerning the last generall iudgement of God and that all the threatnings
and beautifie that it might be the more gratefully accepted of vs. Let vs therefore with willing hearts proceede to these parables which our Sauiour vseth There are diuers of them one taken from the Master of the Familie keeping at home two from the Master of the Familie going from home giuing his seruants their charge and committing his goods vnto them and one from a Bride-groome being to solemnize his mariage which is vsually called the Parable of the tenne virgines Of these let vs consider in the same order and manner which the holy Euangelists haue recorded the same Question And first of the parable of the Master of the Family abiding at home Howe doth our Sauiour contriue that to stirre vs vp to watchfulnes Answer Thus wee reade in our text of the Euangelist Matthew chap. 24. verses 43.44 43. Of this be ye sure saith our Sauiour if the Master of the house knewe at what watch the thiefe would come he would surely watch and not suffer his house to be digged through Or we may read it with some change of tense in our language thus If the Master of the house had knowne at what watch the thiefe would haue come hee would haue watched and not haue suffered his house to be digged through 44. Therefore be ye also readie for in an houre that ye thinke not will the Sonne of man come Explication In these words of our Sauiour we haue both the first parable and also the vse of it so plainly expressed that we need not vse many words for the interpretation or application of it saue only because of the diuerse translation or reading mentioned in the answer For if we read it as it is first set downe according to our English translation as M. Beza hath translated the Greek Tremellius the Syrian text into Latine in our present text as if our Sauiour ment to shew what a man would doe if he should before hand vnderstand the purpose of a thiefe namely that he would then surely watch c. then the reason of the parable inferreth the vse thus that insomuch as no gouernour of a Familie is so carelesse but hee would watch and defend his house in such a case of imminent danger both to keepe his goods to his owne proper possession and vse and also his family in safety and from perill of their liues then much more ought wee to watch for our soules against the danger of eternall destruction yea euery one that hath any care and tuition of other should be speciallie carefull ouer them also with this care that as much as lieth in him they might be saued with him for euer Such is the meaning of the vse in the first sense But if wee reade it as if the parable were framed of a thing alreadie past to shew the euill euents which followed for want of former watchfulnes namelie that the secure mans house was digged through c. as Master Caluine translateth the parable and likewise Master Tremellius as we reade in his translation out of the Syrian Luke 12.39 where the same parable is set downe in the same Greeke forme of speech and as H. Stephanus translateth in his marginall notes Ei eidei c. egregoresen an caâ— oue an ciase c. both vpon Luke and Matthew Si sciuâ—sset c. vigilasset non siuisset perfodi domum suam and as the Geneua translation is in Luke then the vse of the parable should be this that insomuch as the losse of outward thinges breedeth such repentance in men when it is too late that they had rather then any thing they had wanted that nights sleepe infinitely much rather then ought euery one of vs to watch and that continually in regard of the safetie of our soules eternally seeing we haue so faire a warning giuen vs of that continuall danger which wee are all in without continuall watch and ward both in respect of our selues and also in respect of others committed to our charge And thus doth the parable seeme to fit most aptly both to the wordes going before and also to those that followe in our text concerning the vncertaintie at what time our Sauiour will come though it is reuealed vnto vs that it is most certaine that he will come and therefore that it lieth vs in hand to be continually watchfull Yea and to this end our Sauiour baulketh not so to sute the parable as it falleth out that hee compareth himselfe in regard of the same vncertaintie of his comming to the secret and vnknowne comming of a thiefe to rob and spoile But so as it may stir vs vp to watchfulnes he is content to beare this disparagement of the similitude for his part And againe Reuelation chapter 16. verse 15. Behold I come as a thiefe Blessed is hee that watcheth and keepeth his garments to wit lest they be stolen and lest he walke naked and men see his filthines that is lest a man be found in his sinnes through his neglect of faith and repentance And so doth the Apostle Paul to the same end put the Thessalonians in minde of it with a little qualifying of the harshnes of it 1. Epistle 5.1.2.3 But of the times and seasons brethren saith the holy Apostle ye haue no neede that I write vnto you For ye your selues knowe perfectly that the day of the Lord shall come euen as a thiefe in the night For when they shall say peace and safety then shall come vpon them sodaine destruction as the trauell vpon a woman with childe and they shall not escape Read also 2 Pet. 3.10 Thus much shall suffice concerning the first parable of the Master of the familie keeping at home LEt vs nowe come to the second which is the first of those which our Sauiour giueth forth of the Master of a Familie which vpon occasion goeth from home and giueth his Steward charge to ouer-see and to keepe his family in good order Question In what words is this parable set forth vnto vs Answer It followeth thus from the 45. verse of the 24 chap of S. Matthew 45. Who then is a faithfull seruant and wise saith our Sauiour whom his Master hath made ruler ouer his houshold to giue them meate in season 46. Blessed is that seruant whom his Master when hee commeth shall finde so doing 47. Verily I say vnto you he will make him ruler ouer all his goods 48. But if that euill seruant shall say in his heart my Master doth deferre his comming 49. And begin to smite his fellowes and to eate and drinke with the drunken 50. That seruants Master will come in a day when he looketh not for him and in an houre that he is not ware of 51. And hee will cut him off and giue him his portion with hypocrites there shall be weeping and gnashing of teeth ExplicatioÌ„ For the more cleare opening of this Parable it shall be good for vs to haue our recourse to the Euangelist Luke
the good from the bad The which because it belongeth to the fourth branch of our inquiry let vs consider both that this together as they are linked together in our text Question In what words is that done Answer Before the Sonne of man saith our Sauiour shall be gathered all nations and he shall seperate them one from another as a shepheard seperateth the sheepe from the goates And he shall set the sheepe on his right hand and the goates on the left Explicatiō Here indeede is one part of the preparation to the iudgement linked with a declaration of the persons who are to be iudged Of the which first that the Angells shall be the instruments of our Sauiour to gather all before him and to make the seperation of the one sort from the other wee haue seene before Matth. 13.49 and chap. 24.31 And this sheweth that by the swift ministery of the holy Angels that this iudgement of our Sauiour shall be with most singular expedition considering the maine greatnesse of the iudgement according to that of the Apostle Paul 1. Cor. 15.51 52. Behold I shew you a secret thing we shall not all sleepe but we shall all be changed In a moment in the twincking of an eye at the last trumpet c. Neuerthelesse thogh the holy Angells shall do it yet because they doe it as the seruants of our Sauiour therin therfore our Sauiour doth ascribe it to himself In which respect it is that as he is often cōpared to a sheepheard in feeding and preparing his slocke that is to say the elect of God against the day of his appearance so now hee doth likewise from the same similitude describe the seperation which he will at that day make betwixt the sheepe that is all that belong vnto him and the goates that is the wicked and reprobate as they are compared Ezekiel 34. insomuch as these kindes of cattell are very contrary in many things as there appeareth The sheepe are harmelesse the goates are harmefull they are a more sweete kinde of cattell this more stincking and vncleane c. Thus much of the preparation to this most reuerend iudgement concerning the ministerie of the holy Angels touched in these last wordes of our Text. NOw secondly concerning the persons that are to be iudged the which is the fourth point of our inquirie as was said Question Whom doth our text describe that they shall be Answer All mankinde without exception both high and low young and old rich and poore learned and vnlearned Iew and Grecian Barbarian and Scythian English and French bond and free good and had Prince and people inferiour Magistrate and all subiects Iudges themselues and all vpon whom they haue at any time giuen iudgement Ministers of the word and their seuerall flockes and charges Apostles Prophets Euangelists Pastours and Teachers Martyrs and their persecutors Captaine and Souldiar Husband and wife Parents and children Master and seruant All whosoeuer haue receiued life mouing and beeing at the hand of God in all generations from the first man Adam to the last that shall be found liuing vpon the whole face of the earth at the end of the world Explication This is plaine from the generall speeches of the holy Scripture concerning this matter Our present text saith in the wordes of our Sauiour that all Nations shall be gathered before him And the Apostle Paul 2. Cor. 5.10 We must all appeare before the iudgement seate of Christ And againe Rom. 14.10.11.12 We shall all appeare before the iudgement seate of Christ For it is written I liue saith the Lord he bindeth it with a sacred oath and euery knee shall bowe to me and all tongues shall confesse vnto God So then euery one of vs shall giue accounts vnto God And Gal. 6.5 Euery man shall beare his owne burthen Read also Reuel 1.7 Euerie eye shall see him And chap. 20.12 I sawe saith S. Iohn the dead both great and small stand before God c. Neither can any man appeale from this Iudge to another Neither is there any place of Sanctuarie priuiledged to stay the course of it But it will be said of some How can this be seeing all the generations of the world from the beginning thereof to that age wherein our Sauiour shall come to execute this iudgement shall be dead and rotten touching their bodies yea and manie thousands of them drowned and burned to ashes Question What shall we answer to this Answer All that are alreadie dead and all that shall henceforth die before that day shall be raised vp againe with the same bodies wherein they liued and died Explication proofe It is very true For so we read Act. 24.15 The resurrection of the dead shall be both of iust and vniust And Iohn 5.28 Our Sauiour himselfe affirmeth that the houre shall come in the which all that are in the graues shall heare his voice and come forth Yea and as it was shewed to S. Iohn by speciall reuelation by the same our Sauiour Reuel 20.13 The Sea shall giue vp the dead that are in it and death and hell shall deliuer vp the dead that are in them And thus it is to be vnderstoode that our Saiuour shall iudge both the quick and the dead Act. 10.24 Rom. 14.9 1. Pet. 4.5 Neither let any out of his faithlesse heart giue place to any contradictorie speculations as though this were impossible that all should be raised vp that they should stand in any horizon or space of the heauen or of the earth determining our sight For God who hath made the world of nothing and by his word hath and wil propagate the whole increase and off-spring of all mankinde from the beginning to the end he both can and will by the same his almightie power raise vp gather together and bring all to giue an account before him He knoweth also without vs in his infinite wisedome how to doe it and what compasse of the earth will containe the whole number so that we may well leaue all our proportions either arithmeticall or geometricall to measure determine this matter which infinitely exceedeth al humane reach And if the present compasse of the earth would not suffice God could in a moment stretch it out inlarge it to the full capacity ten fold more then it is But casting aside all such curious and faithlesse speculations let vs proceede to those necessarie points which are yet behinde And namely that we may make way to the sentence of that iudgment which our Sauiour will giue Question Shall all arise from the dead in the same manner and to the same ende Answer Nothing lesse Question How then Answer Onely the faithfull such as are and shall be dead vntill the appearing of our Sauiour Christ shall rise againe with bodies made glorious and spirituall and such of them as shall be found liuing at the time of his blessed appearing shall immediately be changed into the like glorie
do persecute the true faithfull Christians or at the least do neglect them being persecuted Let vs therfore be carefull to shew our selues while wee are at libertie members of the true church of God in pitying and relieuing those that be in want and in trouble according to this excellent doctrine of our Sauiour and as we are admonished Heb. 13.2.3 Let brotherlie loue continue Be not forgetfull to lodge strangers c. Remember them that are in bondes as if yee were bound with them and them that are in affliction as if ye were also afflicted in the bodie Yea let vs be prepared to suffer ourselues if so God shall shew it to be his good will by callng of vs forth therevnto But in no wise let vs be like them that giue themselues to pleasure without all fellow-feeling of the afflictions of Ioseph according to that reproofe of the Prophet Amos chapt 6. verses 1.2.3.4.5.6.7 But yet one thing more Insomuch as our Sauiour in all his speech of mercie may seeme to make no mention of any to whom that mercie which he will rewarde is shewed but of such as are Christians euen such as hee calleth his brethren Question Doe wee not stand bound to relieue any other but such or if wee doe is there no promise of reward belonging therevnto Answer The Apostle Saint Paul who both spake and wrote by the spirit of our Sauiour Christ saith plainely that it is our dutie to doe good vnto all but speciallie to them of the houshold of faith as we read Gai chap 6. the 10. verse Explicatiō It is true All are to be succoured yea euen our enemies according to euery mans abilitie and as iust cause is offered with such caution alwaies as it must be to winne them to the Lord and so as the faithfull in like necessitie alreadie gained and wonne must haue as it were the double portion But to speake fullie of the right manner of exercising the fruits of mercie and beneficence it would require a larger treatise A Treatise of christian Beneficence then now were meete to be stood vpon I will referre you therefore to that treatise which is alreadie written of this argument and published to be read of you at your best leisure Onely this let vs brieflie put our selues in minde of that for want of due discretion in the exercise of these duties the mercies of manie are of no reckoning before the Lord. As for example when of blinde deuotion or ignorance anie are beneficiall to Papistes and other heretickes or of a fond pitie to vagrant and vagabondly persons as though such were cōmended to our care by our Sauiour And so they are indeed but to such a care as wherin it is of late yeeres well prouided for them that they should becaused to leaue their wandering life and to liue so as they may in a better course and order be prouided for In which course God of his infinite mercy grant that they may be duely looked vnto And as touching the present instruction of our Sauiour wee may be sure that they are no such disordered persons whose reliefe from dore to dore he will so highly commend and reward at the last day Wherefore that we deceiue not our selues in mistaking the workes of mercie which our Sauiour according to this his holy doctrine will then reward these things hereafter following are very requisite First that they themselues who doe shew mercie be true beleeuers and not loose and carnall professors of the Gospell For the workes of mercie either of heathen men or of hypocriticall Christians come not into this high reckoning before God Secondly that they haue special regard of the faithfull in the exercise of their mercie and that of loue which they beare not so much to them as to our Sauiour himselfe who professeth himselfe to be an hungred when they are hungrie c. Thirdly that they be not wearie of well doing for one or a few good works as our Sauiour giueth to vnderstand by his multiplying of many works together Neither that we stay in the duties expressed neglecting the rest but that we ioyne all other of like kinde with these Such as are instruction to the ignorant counsell to the vnstable consolation to the feeble minded remitting of debts to those that haue not to pay lending to preserue those from debt the danger therof who are readie to fall into it preseruation out of any other danger as of imprisonment if we may by any lawful means deliuer any that they fal not vniustly into it finally praier that alone if we cānot be otherwise helpfull Fourthly that they be not onely beneficiall to the Christians of greater note and common estimation in the Church but also euen to the meanest and least among them for so saith our Sauiour expresly Fiftly that they put no confidence in their works how many or how great so euer they be in their owne priuitie or in the eye and iudgement of any other man And such a disposition doth our Sauiour seeme to respect when he describeth them saying When saw we thee an hungred and fed thee c. Sixtly that they doe not thinke that these workes of mercy doe priuiledge them that they should be negligent and carelesse in any other duty of true Christian loue and godlines For as we read Math. 5.19.20 Whosoeuer breaketh any of the least commandements of God he shall be called the least in the kingdome of God Finally that we doe no waies misconstrue this description of our Sauiours last iudgement we may not thinke that there shall be any long time graunted for men to plead for themselues after the manner vsed here belowe in earthly assises and iudgements For all thinges shall doubtlesse be both begun and also finished with singular celeritie and expedition insomuch as the seperation as we haue seene is so made before hand that the iudgement of one sort shal be the common iudgment of all of the same sort as wel touching the godly as the wicked Onely the order is described by our Sauiour touching certaine of the circumstances in such manner as may best serue for the instruction of those that belong vnto him how they are euen to the end of the world to prepare themselues that they may be saued at his appearing and how in substance and effect it shall be accomplished though otherwise for the manner of it it shall be so glorious and reuerend as now we cannot fully conceiue of it no more then we are able to looke vpon the Sunne in the strength of the brightnes thereof And thus farre be it spoken concerning the former part of the sentence of our Sauiour for the acquiting of the faithfull as well touching the sentence it selfe as the reason or lawe and rule and also concerning the clearing of that doubt which our Sauiour saw might arise from the same THe second part of the iudgement is yet behind Question Which is that Answer Then saith
of our Lord Iesus Christ being the first in iudgement for their clearing shal thenceforth sit as it were vpon thrones with our Sauiour Christ to iudge the wicked According to that which we reade first concerning the twelue Apostles Matth. 19.28 29. And then more generally concerning other Christians 1. Cor. 6.2 3. and Reuel 2.26 27. and chap. 3 21. Thus then euen the very expectation of the comming of our Lord Iesus Christ to iudgement may iustly be very comfortable according as the Apostle Paul calleth the hope of this time a blessed hope Tit. 2.13 And whenas euen the first comming of our Sauiour into this world in his taking of our nature was comfortable in the hope of these blessings though the hope was more remote as we may say then much more comfortable may they be now in that the hope is more neare as wee may well vnderstand from that saying of the Apostle Heb. 9.28 Christ being once offered to take away the sinnes of many shall appeare the second time to them that looke for him without sinne vnto saluation Now therefore seeing the expectation of the comming of our Lord Iesus Christ to iudgement is thus comfortable in that he that shall be our Iudge will be our Sauiour and so much the rather by how much the day draweth more and more nearer it must needes follow that the comming it selfe shall be most comfortable of all to so many as shall at that day be found faithfull Question But in what respects shall it be so Answer This is euident from the due consideration of the ends of the comming the which haue beene alreadie for the most part mentioned to shew the comfort of the expectation of him in respect of the same his comming Explication They haue been so indeede For whereas the accomplishment of the iudgement which shall be consisteth partly in the remouing of all anoiances and hinderances of the happinesse of the elect children of God for euer and partly in the conferring of all good things in full perfection both for measure and also for the perpetuitie of them These good things haue beene more fully rehearsed and the euill things haue beene somewhat touched But it shall not be amisse for you to make a briefe rehearsall of either sort that vpon a new occasion wee may make some further supply of that which is yet wanting Question Which therefore are those ends for the which our Sauiour will come to execute his last iudgement Answer The good things which he will then conferre and bestow vpon his Church in full perfection for euer shall be these First the eternall redemption and saluation both of the bodies and also of the soules of all the elect of God Secondly the renewing both of the heauens and of all the earth according to the promise of our Sauiour wherein shall dwell righteousnesse for euer Explication proofe These indeed are the good things in their seuerall kindes which shall at that day be conferred bestowed vpon all the whole Church of God as we may call to minde from the 8. chapter of the Epistle to the Romans alledged before and Reuel 21.1 2 3 4 5 6 7. And then further 9 10 c. According also to that which we reade Acts 3.19 20. And 2. Pet. 3.12 13. Question Now which are the euill things or anoyances of the Church of God which our Sauiour will at his second comming vtterly suppresse and abolish so as they shall not anoy his Church and people any more Answer At that day our Sauiour will vtterly subdue and suppresse euery cruell Antichrist and Tyrant from off the earth yea and all the Diuells with Sinne Death and Hell that they shall thenceforth neuer haue any more to doe with any of the faithfull whom he will perfectly redeeme and saue out of all their hands Explication proofe That our Sauiour will then vtterly thus suppresse these aduersaries to the welfare and saluation of the Church it is plentifully testified 2. Thes 2.8 The Lord will consume the man of sinne with the Spirit of his mouth and abolish him with the brightnesse of his comming Yea so as it followeth in the same place that no power or craft of the diuell shall be able any longer to vphold him And this being spoken of the chiefe Antichrist much rather shall euery other be cast downe Reade also Reuel 18.1 3 c. And chapter 19. verses 20 21. And chap. 20.10 The Diuell that deceiued them was cast into a lake of fire and brimstone where the beast and the false Prophet shall be tormented euen day and night for euermore And chap. 21.4 But as touching the godly God will wipe away all teares from their eyes and there shall be no more death neither sorrow neither crying The Duties neither shall there be any more paine for the first things are passed But as it followeth verse 8. the fearefull and vnbeleeuing the abominable and murtherers c. shall haue their part in the take which burneth with fire and brimstone which is the second death So then as the holy Apostle St. Paul writeth 1. Cor. 15. at that time shall be brought to passe the saying that is written Death is swallowed vp into victorie O death where is thy sting O graue where is thy victorie The sting of doath is sinne and the strength of sinne is the law But thanks be to God who hath giuen vs victorie through our Lord Iesus Christ And well also may it be said then according to that Isai 25. verses 1 4 8 9. O Lord thou art my God I will exalt thee c. Thou shalt destroy death for euer c. Lo this is our God we haue waited for him and he hath saued vs c. For this day shall to the godly infinitely exceed all the ioy of the deliuerāce of the people of Israel out of Egypt or of their return out of their captiuitie in Babylon c. Such therefore and so great euen aboue all estimate is the vse of this Article for the comfort of faith NOw let vs examine likewise of how great vse it is to make that most mightie challenge of speciall fruits of obedience which if doth as it were with the exceeding lowd and shrill blast of a trumpet call and cry out for at our hands to the end we might be sound meet partakers of so inestimable comfort for the present and both of comfort and aduancement at the last day euen for euer and euer For herein the holy Scriptures are very frequent and often and therewithall exceeding earnest as the diligent Reader cannot but he must easily perceiue and as we by the grace of God will henceforth indeuour in a good part to make it euident that it is so by calling to minde those things which we haue obserued in this behalfe Which therefore as wel as you may remember are the duties which haue beene shewed out of the holy Scriptures Question to belong
of God how this is vrged from the force of the same argument read 1. Ioh 2.28.29 Litle children saith the Apostle abide yee in him that when he shall appeare wee may be bold and not be ashamed before him at his comming If ye know that he is righteous knowe ye that he which doth righteously is borne of him And chap 3. verses 2.3 Dearly beloued now are we the Sonnes of God but yet it doth not appeare what we shal be we know that when he shal appear we shal be like him for we shal see him as he is And euery man that hath this hope in him purgeth himselfe euen as he is pure Read also 1. Tim 6.13.14 and 2. Ep 4.1.2 Where a most earnest charge is laide vpon the Ministers of the Gospel that they be faithfull in their office as they will answer it at the appearing of our Sauiour to iudge all flesh This moued the Apostles themselues to be carefull in the discharge of their dutie in their Preaching of the Gospel 2. Cor 5.9 10. And generally it ought to moue all to the like care in the duties of their seuerall callings 2. Pet 3.11.12.13.14 To this end also tend all the parables of our Sauiour whereof we haue heard before Mat ch 24. 25. and Luke 12.35 36. c. And in other places of the Euangelists Touching constancie in godlines the holy Apostles did earnestly pray for it on the behalfe of the Christians to whom they wrote euen from this consideration as Philip 1 9. c. And 1. Thes 3 12.13 And chap 5 23.24 For the obtaining of which grace of constancie they giue all incouragement that they shall be partakers of it whosoeuer will chearefully seeke after it according to that 1 Cor 1 8 9. Our Lord Iesus Christ shall confirme yee to the ende that ye may be blameles in his day God is faithful c. And in the Epistle of Iude verse 24. God is able to keepe vs that we fall not and to present vs faultles before the presence of his glory with ioy And 1. Thes 5 9 10. Of the duties of loue and mercy toward Christians being in outward want and distresse how they are perswaded from the description of the last iudgement by our Sauiour himselfe we haue seene before And that it is mightie to moue vs to pitie poore sinners that lye in their sinnes to their extreme perill without repentance whether they be our children or seruants or friends or euen our very enemies we may consider from the exhortation of the Apostle Iude verses 20 21 22 23. But yee beloued edisie your selues in your most holy faith c. And haue compassion of some in putting difference And other saue which feare pulling them out of the fire c. We may consider it also from the example and practise of the Apostles themselues mentioned a litle before 2. Cor 5. Wee knowing the terrour of the Lord saith Paul doe perswade men c. And Colos 1.28 We Preach Christ saith the same Apostle whom in the verse before he calleth the hope of glory admonishing euery man and teaching euery man in all wisedome that we may present euery man perfect in Christ Iesus c. And who I pray you can but rue to thinke in his heart that either his wife or his child or his friend yea or his enemies as was said should through any default or negligence on his part be throwne into endles easeles and remediles extremitie of vnspeakable torment Among other duties it may not be forgotten of vs that we do stand bound to be very carefull to celebrate most gratefully the memoriall of the death of our Sauiour Christ by our often resorting to the table of the Lord from time to time in euery generation euen till his comming againe as we are admonished 1. Cor ch 11.26 To conclude this point The care of performing these duties faithfully and constantly in our seuerall callings with regardfull remembrance of this comming of our Sauiour to iudgement It doth cause exceeding ioy to the conscience of euery Christian as may appeare from the example of the holy Apostles and of other Christians For they hauing care to haue a good conscience in the hope of the resurrection of the dead c. Act 24 15 16. they did likewise obtaine exceeding peace and ioy to the same their consciences in hope of the same at the last day according to that which we read further Phi 3.20.21 1. Thes 2.19.20 For what is our hope or ioy or crown of reioycing Are not you euen it in the presence of our Lord Iesus Christ at his comming yes yee are our glory and ioy And 2. Tim. 4. verses 6 7.8 A like notable place to the same purpose Now fourthly concerning patience with ioyfulnes in all present troubles from the consideration of the same argument beside the example of Paul last alledged 2. Tim 4.5 c. wherein the same is euident let vs hearken to the exhortation of the Apostle Iames ch 5. v 7. Be ye patient therefore saith he vnto the comming of the Lord. Behold the husbandman waiteth for the precious fruite of the earth c. Read also Heb 10.32.35.36 And 1. Pet 1.3.4.5.6.7.8.9 And ch 4 12.13 Moreouer wee haue the promise that if wee suffer with our Sauiour Christ we shall be glorified with him Rom 8 17 18. And 2. Tim 2.11.12 It is a true saying c. And Luke 22. verses 28.29.30 Ye are they saith our Sauiour who continued with me in my tentations Therefore I appoint vnto you a kingdome as my Father hath appointed to me That ye may eate and drinke at my table in my kingdome and fit on seates and iudge the twelue tribes of Israel Fiftly that the reuerend consideration of the last iudgement of our Sauiour Christ ought to restraine vs from rash vnaduised iudging of others the Apostle Paul teacheth vs Rom 14. v. 10. c. Why saith the holy Apostle doest thou iudge thy brother or why doest thou despise thy brother For we shall all appeare before the iudgement seate of Christ. For it is written I liue saith the Lord euery knee shall bowe to mee and all tongues shall confesse vnto God So then euery one of vs shall giue accounts of himselfe vnto God Let vs not therefore iudge one another any more but vse your iudgement rather in this that no man put an occasion to fall or a stumbling blocke before his brother And Iames chapt 4.12 There is one Lawgiuer which is able to saue to destroy Who art thou that iudgest another man 1. Cor 4.5 Iudge nothing before the time vntill the Lord come who will lighten thinges that are in darknes make the counsels of the hearts manifest then shall euery man haue praise of God It is the same precept which our Sauiour himselfe gaue Matth 7.1 Iudge not that ye be not iudged c. Luk 6.37 Iudge not ye shall not be
the blessed and glorious Trinitie God the holy Ghost For in that we professe that we doe beleeue in him we doe also acknowledge him together with the Father the Sonne to be very God For we may not beleeue many creature no not in any holy Angell of God though they are spirits but onely in this Spirit who for most high excellencies sake is called the holy Ghost or the Spirit of God as we reade very often in the holy Scriptures Question First therefore to the ende we may know that not onely wee may safely but also that it is our bounden dutie to beleeue in the holy Ghost What ground and warrant of holy Scripture haue you that the holy Ghost is God Answer We haue the like proofes for the Godhead of the holy Ghost which we haue seene and considered of before for the proofe of the Godhead of our Sauiour Christ the onely begotten Sonne of the Father Question What manner of proofes were they And how may they bee a warrant to vs that the holy Ghost as well as the Sonne of God is very true God Answer First because the name of God secondly because the essentiall attributes or properties of the diuine nature thirdly because the works of the Deitie both in the creation and gouernment of the world generally and also in the Church more specially are all of them attributed to the holy Ghost as of right belonging to him as well as to the Sonne without any roberie done to the diuine Maiestie And last of all because the same duties of diuine worship and honour are due to the holy Ghost which doe onely belong to one and the same diuine Maiestie of God ExplicatioÌ„ proofe That the name and title of God is attributed to the holy Ghost not in respect of any excellencie of gifts and ministery vnder God but as of right and naturally appertaining vnto him from euerlasting to euerlasting wee may see it plainely Acts chap. 5. verse 3. compared with the 4. verse For whereas in the 3. verse the Apostle Peter had charged Ananias by his dissembling to haue lâ—ed to the holy Ghost in the very next verse as it followeth in the text he telleth him plainly that he had not lyed vnto men but vnto God Wherof also the present punishment of death Beliefe in God the holy Ghost which the holy Ghost inflicted vpon him The grouÌ„d of the Article is a most plaine proofe To this our purpose likewise serueth it notably that in many places of the holy Scriptures the same speeches and actions are indifferently ascribed to the Lord God Iehouah and to the holy Ghost which verily should not haue beene neither might without blasphemie haue beene done were not the holy Ghost verie true and eternall God As namely where it is thus written Leuit. 16.2 The Lord that is the Lord God Iehouah said to Moses Speake vnto Aaron thy brother that hee come not at all times into the holy place within the vaile before the Mercie-seate c. These wordes doth the Apostle Heb. 9.8 ascribe to the holy Ghost in that he saith that hereby the holy Ghost signified this that the way into the holiest of all was not yet opened while as yet the first Tabernacle was standing c. Likewise in the 26. chap. of the booke of the Prophet Moses called Leuiticus verses 12 13. where the Lord saith I will walke among you and I will be your God and ye shall be my people I am the Lord your God which haue brought ye out of Aegypt c. The Apostle Paul from the authoritie of these words concluding that God accounteth faithfull christians to be his Temples for saith he yee are the Temple of the liuing God 2. Cor. 6.16 he doth vse the like speech vnder the name of the holy Ghost 1. Epist chap. 6.19 saying Know ye not that your bodie is the Temple of the holy Ghost c. And chap. 3.16 to the like effect Know ye not that ye are the Temple of God and that the Spirit of God dwelleth in you For the latter part of the senteÌ„ce is the proof of the former And theÌ„ it followeth If any maÌ„ destroy the TeÌ„ple of God him wil God destroy for the teÌ„ple of God is holy which ye are Furthermore where it is said Deut. ch 9.18 that the children of Israel in former times prouoked the Lord Iehouah to wrath in the 63. ch of Isai verse 10. the holy Prophet chargeth them in the name of the Lord that they vexed the holy Ghost And so it is laid to the charge of the latter Iewes by holy Stephen Act. 7.51 Ye haue alwaies resisted the holy Ghost as your Fathers aid so doe ye In like manner the words which the Lord God vttered to his Prophet Isaiah ch 6.9 Goe and say vnto this people ye shall heare indeed but ye shall not vnderstand ye shall plainely see and not perceiue Make the heart of this people fat c. The same doth the Apostle Paul alledge against the obstinate Iewes in the name of the holy Ghost Act. 28.25 saying thus Well spake the holy Ghost by Esaias the Prophet vnto your Fathers saying Goe vnto this people and say By hearing ye shall beare and not vnderstand and seeing ye shall see and not perceiue c. So Heb. 3.7.8 the wordes which the holy Prophet spake in the name of God Psal 95.7 8. To day if we will heare his voyce harden not your hearts they are vttered by the Apostle in the name of the holy Ghost thus Wherefore as the holy Ghost saith To day if ye will heare his voyce c. And againe chap. 10. of the same Epistle the words which the Lord spake by his Prophet Ieremiah ch 31. verse 33. This shall be the couenant that I will make c. The same doth the Apostle attribute to the holy Ghost in these words The holy Ghost also beareth vs record for after that he had said before This is the Testament which I will make vnto them after those daies saith the Lord c. Moreouer Mark 12.36 Dauid spake by the holy Ghost that which he vttered Psal 110. as our Sauiour testifieth of him And againe that which is recorded of Dauids prophesie concerning Iudas who betraied our Sauiour the holy Ghost spake it by Dauids mouth as the Apostle Peter testifieth Act. 16. Yea all the holy Prophets of the Lord God that euer were by whose mouthes the Lord spake as Zacharias the father of Iohn the Baptist witnesseth Luk. ch 1. verses 68 and 70. And Peter also Act. 3.21 the same holy Prophets are said in like manner to speake by the holy Ghost as the same Apostle telleth vs againe in his 2. Ep. ch 1. verse 21. For saith he the prophesie came not in old time by the will of man but holy men of God spake as they were moued by the holy Ghost Thus then insomuch as the holy Ghost is so vsually intitled to the name
the sin against the holy Ghost so properly called is made vnpardonable before God and the person guiltie thereof if God doe discouer it not to be prayed for of any because such a one doth not sinne of ignorance nor of weakenes of iudgement in some one point or other but of malice in a generall contempt of the truth yea euen of the Spirit of truth himselfe the most gratious Teacher thereof Heb. 6.4 c. And ch 10.28 c And 1. Iohn 5.16.17 Wherefore beloued in the Lord we see that in euery most weighty respect we haue the greatest cause that may be why we are with all holy religious and constant reuerence to beleeue and obey the holy Ghost as being one true and euerlasting God to bee blessed and adored for euer together with the Father and the Sonne And on the contrarie wee cannot but see that we ought to take heede most carefully that wee doe not at any time any manner of way blaspheme the holy Ghost or giue any occasion that he should be blasphemed or spoken euill of either directly or indirectly by scoffing at any because they are of the spirit or hote of the spirit c. All such iesting and all irreuerence is exceeding dangerous and therefore let vs all very heedefully not onely auoid the same but also thinke and speake alwaies most reuerendly of this so high and glorious a Maiestie And as for all such heretikes as feare not to affirme that the holy Ghost is not God but a creature or a name only of diuine vertue and operation c let vs vtterly abhorre all such their blasphemous heresies In which respect to the end we might haue before our eyes some graue admonition I haue thought it to good purpose and so I trust will euery godly Reader to set downe that which the good Minister of Gods word Bastingius hath written in his Commentaries vpoÌ„ the Palsgraues Catechisme to the same purpose The doctrine concerning the Deitie of the holy Ghost saith this godly learned Minister hath had foure principall Aduersaries First those that haue and doe contend that the holy Ghost is nothing else then an internal operation motion or action whereby God worketh effectually in the hearts of the elect Energeia but not to be any substance much lesse a Person as Samosatenus Seruetus and their schollers who are all refuted very manifestlie by this that those things are attributed to the holy Ghost in the scriptures which doe agree to none saue onely to God and consequently to a Person truly subsisting and therefore also to a true substantiall Beeing Secondly this doctrine hath had Macedonius an aduersary against it who taught indeede that the holy Ghost is a substance and a true Person but yet created which also was the error of Arius wherevnto the Oecumenical Council held vnder Theodosius the Great opposed it selfe and gaue it his deadly wound The words whereof are these If it be created how doth it create how then doth it sanctifie how doth it quicken how doth it distribute graces how is it God how doeth it search the deepe thinges of God how is he the Comforter how hath he his ioynt place with the Father and the Sonne Of which Macedonius Iohn Cassianus Chrysostomes scholler writeth after this manner in his first booke of the incarnation of the Lord Macedonius also saith he vttered his blasphemie against the holy Ghost with an incurâ—ble impietie in that although he said that the Father and the Sonne are of the same substance yet he calling the holy Ghost a creature was guilty of blasphemie against the whole Deitie insomuch as nothing can be iniured in the Trinitie without iniurie done against the whole Trinitie Now adde vnto these in the third place the Tritheites who confessed indeeded that the holy Ghost is a Person yea and that he is God but yet another God beside the Father and the Sonne albeit in truth the holy Ghost is so of the same substance or co-essential with the Father and the Sonne Homoousios that they be not sundry Gods but one onely Iehouah The fourth error was the error of Sabellius who stucke not to say that the holy Ghost was a diuine Person eternall and vncreated but not a distinct Person with the Father and the Sonne the which how repugnant it is to the scriptures we haue likewise declared before And thus truly haue they waged battell against the Person of the holy Ghost Now as touching his office and the efficacie thereof these following did not well vnderstand what it is First they which do thinke that the elect may altogether loose or fall away from their faith though it be sealed vp in them by that holy spirit of promise But the truth is that the Spirit of sanctification is neuer vtterly taken away Energeia from such as are truly regenerated and borne againe Onely the effectuall working of it may be interrupted for a time while the contrarie lusts doe beare the sway like as drunkennesse doth not altogether bereaue men of their wit Beliefe that God hath a holy catholike Church but onely taketh away the vse of it for a while The ground and meaning of the Article And furthermore the Romish Teachers doe likewise erre in that they require that men should alwaies stand in doubt of the fauour of God seeing the holy Ghost is therefore called the spirit of adoption because he beareth witnesse of that free good will wherewith the Father embraceth vs in the Sonne and teacheth vs also to cry Abba Father Thus much out of Ierimias Bastingius a faithfull Minister of the word of God And thus for the time of this our present inquirie an end of the doctrine of this Article and therewithall of the whole doctrine of the most blessed and glorious Trinitie and so also an end of the first part of the most generall diuision of the Articles of our beliefe Now the same most blessed and glorious Trinitie of distinct Persons our one onely true and euerlasting God most wise most holy and most gratious blesse it for euer vnto vs. The grace of our Lord Iesus Christ and the loue of God the communion of the holy Ghost be with vs all Amen Beliefe that God hath a holy Catholike Church Question Answer ExplicatioÌ„ proofe WHat followeth in the Articles of our beliefe The holy catholike Church Here beginneth the second part of the Articles of our christian beliefe shewing euery Christian what hee ought to beleeue concerning the people of God called his Church All which is nothing else but the effect of that which is contained in the former part which as we haue alreadie seene teacheth how we ought to beleeue in God who is the only Author Caller Redeemer Iustifier Sanctifier and Glorifier of his Church And verily it cannot be that God the Father should giue his Sonne to take mans nature and in the same to die for man in vaine according to that Gal.
Lord of Hostes And as God is verie often called the holy one of Israel And Exod. 28.36 Holines is ascribed to the Lord. As touching our selues it is onely perfect to vs by imputation in that our Sauiour Christ is made of God our sanctification 1. Cor. 1.30 and Colos 1.22 According also to that which our Sauiour himselfe saith Iohn 17. For their sakes doe I sanctifie my selfe All our inherent or infused sanctification through the inhabitation or dwelling of the Spirit of God and our Sauiour in vs it is at the best but inchoate onely and in part here in this life and therefore it hath neede of daily strengthening and encrease by all holy meanes of the word and praier c. according to that which we read 1. Cor. 7.1 and chap. 5.8.9 and 2. Epistle 2.13.14 and Reuel 22.11 He that is holy let him be holy yea more holy as the words may well be vnderstoode Yet so as wee must not dreame of anie full perfection to be in vs or in the Church of God till it be perfected in the heauens that is till that be fulfilled whereof the Apostle Paul speaketh Ephes 5.25.26.27 saying that our Sauiour Christ will make his Church glorious and without spot or wrinkle And Saint Iohn Reuel 14.4 5. These are they which are not defiled with women for they are virgins These followe the Lambe whethersoeuer he goeth these are bought from men being first fruites vnto God and to the Lambe And in their mouthes was found no guile for they are without spot before the throne of God Thus much for this time concerning the holines of the Church and why it is called so As for the word Church it selfe howsoeuer it is drawne to signifie the places or houses of Gods worship yet if we looke to the Hebrew word Kaal vsed for the same which signifieth a congregation or gathering together of people according to that we read Psal 22. verse 22. and verse 25. likewise Psa 26.12 and Psal 68.26 And againe if wee consider the vse of this other Hebrew word gnedha vsed to the same purpose comming of tagnad which signifieth to come together at appointed times and seasons as we read Exod. 12.3 and verses 6.19 and 47. of that chapter and in infinite places of the olde Testament And if herewithall we looke to the Greeke word ecclesia cōming of eccaléo which signifieth to call forth or to prouoke incite to assemble together as it is vsed 1. Cor. 1. verse 2 and euery where in the new Testament we may easily perceiue that our English word Church vsed in stead of them noteth properly that company of people which God calleth together by the outward sound of his Gospell and inward grace of his Spirit to the holy profession of his name and practise of his diuine worship to his glory and their owne saluation And thus hauing called to mind the whole doctrine for the interpretation of the Article of our beliefe concerning the holy Church of God somwhat largely as it was preached vnto you I desire now that you should in as few words as you can make it plaine what you haue learned to beleeue according to the true meaning of this Article Question What haue you learned concerning this point Answer This Article of my faith teacheth mee to beleeue that there is but one holy catholike or vniuersall Church that is to say one holy societie or fellowship of people elected and called of God through his free grace in Iesus Christ who also are through the same his free grace iustified and sanctified in the name of Christ by the holy Spirit of God and no otherwise to the end they may in due time be meete partakers of most blessed life and glory in his euerlasting and heauenly kingdome Of the which catholike Church it teacheth me as well as any other in particular that I ought to beleeue firmely in my heart and chearefully and boldly to professe and acknowledge with my mouth and also dutifully to expresse by the actions of my life that I am a true and liuely member of it Explicatiō and proofe It is true it teacheth so much in deede For that which is said of the Corinthians for their part 1. Ep. 1. verse 2. that they were a Church of God sanctified in Christ Iesus Saints by calling and such as called vpon the name of our Lord Iesus Christ it agreeth to euery other congregation yea to the whole Church of God vpon the face of the whole earth According as in the same place he ioineth them with the rest of that time liuing in these words Vnto the Church that is at Corinth c With all that call on the name of the Lord Iesus in euery place both their Lord and ours But this they could not doe vnlesse they had beene first Saints by calling c as well as the Corinthians as wil easily appeare by comparing together that which the same Apostle writeth in the 6. cha of the same Epistle verse 11. and chap. 12.3 No man can say that Iesus is the Lord but by the holy Ghost And furthermore for election and calling and iustification and glorification lincked as it were in one golden chaine read Rom. 8.29.30 Those which God knew before he also predestinated c. Moreouer them whom hee did predestinate them also he called and whom hee called them also he iustified and whom he iustified them he also glorified The particular apprehension of which calling iustification and glorie is by the hand of faith as it followeth chap. 10. verses 9.10.11.12.13 For if thou shalt confesse with thy mouth the Lord Iesus and beleeue in thine heart that God raised him vp from the dead thou shalt be saued For with the heart man beleeueth vnto righteousnes and with the mouth man confesseth to saluation For the Scripture saith whosoeuer beleeueth in him shall not be ashamed For there is no difference betweene the Iew and the Grecian for he that is Lord ouer all is rich vnto all that call vpon him And touching the meanes of our externall calling to this holy societie of the Church to call vpon the name of the Lord as an effect of the election of God it is the preaching of the Gospell as it followeth in the same place verse 14. But how shall they call vpon him in whom they haue not beleeued and howe shall they beleeue in him of whom they haue not heard and howe shall they heare without a Preacher For euen in this very respect the Church hath the name Ecclesia from the Greeke language giuen vnto it because it is a companie inuited and called by the preaching of the Gospell to beleeue in the name of the Lord and to call vpon his name c by an allusion to the ciuill calling together of the Burgesses and free men of a Citie by the voice or sommons of the Cryer So that vpon the premisses with the present obseruations laid together wee may easilie reduce all
most contrary to that holy and humble communion wherevnto we are called in Christ Iesus And that so much the rather because mans corrupt heart is too to easily puffed vp to take a swelling conceit of it selfe euen by that which ought in truth to cause it to be more humble carefull to serue God his Church seeing by how much any hath receiued more then other so much the more wil God require of him as our Sauiour admonisheth Luk. ch 12.48 But if any instead of this humble and studious care shoud turne aside to an ambitious lifting vp of himselfe aboue his brethren let vs consider well that other admonition of our Sauiour which we reade Iohn 5.44 namely that it is a hinderer of faith For How saith he can ye beleeue who receiue honour one of another and seeke not the honour which commeth of God alone And if it hindereth faith that it can haue no beginning no doubt it will hinder the proceeding of faith wheresoeuer it findeth entertainment after that faith is begunne Now The Promise that honour which commeth of God whereof our Sauiour speaketh is that which commeth by our humbling of our selues to doe seruice according to that which hee saith elsewhere Hee that will be the greatest let him be a seruant to all Alas then why should any be so foolish as to pride themselues in their gifts how great soeuer they be And much rather how vaine a thing is it for any after that fondnesse which is in many to fancy themselues to be so much the more worthy Christians before God not because they haue greater gifts of the mind but because they weare a better garment on their backes or dwell in a more faire house c. Whereas there is neither betternesse nor any goodnesse at all in these things to preferre vs before the greatest begger that goeth by the high way in the sight of God Nay contrariwise we are so much the worse by them by how much they make vs more prowd as the admonition of the Apostle Iames may let vs well vnderstand as we read chap. 2. verses 1 2 3 c. My brethren saith he haue not the faith of our Lord Iesus Christ in respect of persons For if there come into your company a man with a gold ring and in goodly apparell and there come in also a poore man in vile raiment And ye haue respect to him that weareth the gay clothing and say vnto him Sit thou here in a good place and ye say vnto the poore stand thou here or sit here vnder my footestoole Are ye not partiall in your selues and are become iudges of euill thoughts Thus earnest yea and much more then thus as it followeth is the Apostle in this point So that all things duly weighed we may iustly conclude that we are onely in truth so good or so much better then other ciuill respects only excepted by how much wee are more vile and base in our owne eyes and as we are therewithall more carefull to giue greater glory to God and to seeke more earnestly to further oâ—her in the way of the kingdome of God by esteeming and dealing louingly and honourably with the least of them This is the summe of the doctrine of this place as the Apostle Pauls owne application sheweth from the 27. verse to the end of this 12. chapter HAving thus the ground and meaning of this Article of the communion of Saintes let vs come to that which remaineth to be further considered of it Question And in the next place to the Promise I aske therefore What promise hath God made that there should be such a communion of Saints as you speake of in his holy Catholike Church Answer We may reade the gratious promise of it in the 16 chapter of Leuiticus the 11 and 12 verses compared with that which is written 2. Cor. 6.14 c. Rehearse these places Question How doe you finde them written Answer Leuiticus 26. the Lord saith thus by his faithfull seruant the Prophet Moses in the first of those places 11 I will set my Tabernacle among ye and my soule shall not loath ye 12 Also I will walke among yee and I will be your God and yee shall bee my people And in the other place thus writeth the Apostle Paul 2. Cor. 6. 14 Be yee not vnequally yoked for what fellowship hath righteousnesse with vnrighteousnesse And what communion hath light with darknesse 15 And what concord hath Christ with Belial Or what part hath the beleeuer with the infidell 16 And what agreement hath the Temple of God with idolls for ye are the Temple of the liuing God as God hath said I will dwell among them and walke there and I will be their God and they shall be my people 17 Wherefore come yee out from among them and separate your selues saith the Lord and touch no vncleane thing and I will receiue you 18 And I will be a Father vnto you and ye shall be my sonnes and daughters saith the Lord almightie Expli Here indeede we haue the Promise both of our communion with God in Christ and also of our communion among our selues as the Apostle Paul alledging the words of the Prophet Moses doth interpret and apply the same And to the same purpose also he alledgeth another place of holy Scripture out of the prophesie of Isaiah chap. 52.11 And also a third out of Ieremie chap. 31.1 To the which we might adde many other as Isa chap. 2. from the beginning of the chapter in these wordes It shall be in the last dates that the mountaine of the house of the Lord shall be prepared in the top of the mountaines c. And many people shall say Come and let vs goe vp to the mountaine of the Lord c. And chap. 11. from the 6. verse The woolfe also shall dwell with the lambe and the leopard shall lie with the kid c. Then shall none hurt nor destroy in all the mountaine of my holinesse for the earth shall be full of the knowledge of the Lord as the waters that couer the Sea And in that day the roote of Ishai which shall stand vp for a signe vnto the people the nations shall seeke vnto it and his rest shall be glorious Thus I say many other places might be added But these shall suffice considering that many which concerne the calling of the Gentiles and therewithall the vniting of them in one body with the Iewes haue beene already alledged in the former Article From whence we may the more easily call theÌ„ againe to mind And the Apostle Paul 1. Cor. chap. 1.9 celebrating the faithfulnesse of God in calling vs to the fellowship of his Sonne he hath therein no doubt a respect to the former promise NOw after the promise the vse of this Article is next to be remembred The Comforts Question And first for the Comfort of faith What may that be Answer The comfort hereof must
deuour all impenitent and obstinate sinners yet he would haue vs well to knowe that there is also with him perfit mercy that is most tender and aboundant pitie and compassion for all those that will by mercy bee moued to repent them vnfeinedly of their sinnes For to this end euen immediately after the titles which note his eternitie and power Beliefe that to euery true m mber of the Church of God belongeth forgiuenes of sinnes in that he calleth himselfe the Lord Iehouah and the mightie God hee rehearseth his mercy in the next place and that also with an excellent amplification of the greatnes and largenes of the faithfulnes and constancie of the same before he speaketh one word of his fearefull iustice And all this to the incouragement of all poore sinners whose guiltie consciences must otherwise of necessitie terrifie them from his presence For the onely ground and warrant of the forgiuenes of sinnes is the mercy of God and that euen of his meere goodnes and grace as we read Isai 43.25 I euen I am he that putteth away thine iniquities for mine owne sake and I will not remember thy sins saith the Lord. The occasion of this the Lord his proclaiming of himselfe is worthy to be obserued as we may read it recorded in the last part of the 33. chapter For Moses being ordained of God to be a guide and gouernour to the people of Israel he doth in great wisdome desire the Lord to make it knowne what his nature and disposition is to the end both he all the people might the better knowe after what manner they ought to behaue themselues in all their conuersation before him And Moses doth the rather desire this of God now though hee had before made himselfe knowne by his publishing of his lawe because the Tables therof were at this time broken in pieces This may plainly teach vs this lesson that none can truly serue God but they onely who truly know and duly consider what manner of one the Lord our God is Now vnto this notable place out of Exodus I will adde one or two more for our further confirmation and then we will proceed One of the places which I will alledge is written Isai chap 43. verse 25. where it is euident that the Lord doth by his holy Prophet assure his people of his gracious pardon if happily they would turne vnto him Yea the Lord doth so notwithstanding they had made him serue with their sinnes and wearied him with their iniquities c. Read also chap 48 8 9.10.11 I knowe saith the Lord that thou wouldest transgresse grieuously therefore haue I called thee a transgressour from the wombe For my names sake I will deferre my wrath and for my praise will I refraine it from thee that I cut thee not off Behold I haue fined thee but not as siluer I haue chosen thee in the furnace of affliction For mine owne sake for mine own sake I will doe it for how should my name be polluted Surely I will not giue my glory to another What name and what glory is this that the Lord speaketh of No doubt but it is that name that glory which he proclaimed at the intreatie of his faithfull seruant Moses as we sawe before The practise and exercise of this mercy of God toward his people is euident in the booke of the Iudges and Ps 78. yea though they did very often prouoke God to haue vtterly cast them off Read also Ezek ch 16. in the ende of the chapter Behold it also in the prophecie of Ionah euen toward such as were strangers from the common wealth of Israel and therefore were not vnto that time of the visible Church of God Read the last cha of the prophecie Read alo Ps 103. It is a notable Scripture to this excellent purpose both in the hypothesis or particular instance of Dauid himselfe verses 1 2.3.4.5 and also in the thesis or generall concerning all that feare God verses 6.7.8 c. euen to the ende Likewise Ps 130. I haue waited on the Lord c. And againe in the same Psalm Let Israel waite on the Lord for with the Lord is mercie with him is great redemption And he will redeeme Israel from all his iniquities The practise of which waiting See Psal 123. Wherefore seeing God is so gracious and mercifull iustly may wee in this respect cry out and wonder with the holy Prophet Micah according to the three last verses of his Prophecie in these wordes Who is a God like vnto thee who taketh away iniquitie and passeth by the transgression of the remnant of his heritage c NOw that we may proceed as we promised The meaning of the Article Ques What is the meaning of this Article I doe beleeue the forgiuenesse of sinnes Ans This Article teacheth me euery Christiā to beleeu that it is the good wil of God our heauēly Father through the death precious blood-shed of our Lord Iesus Christ to forgiue that is as a most mercifull Creditor to remit both the whole debt and also the forfeiture of all our sinnes whether originall or actuall as wel in committing of euill as in omitting of good whether in thought word or deede so that they shall neuer be laide to our charge no more then if we had neuer committed them Yea and herewithall it is the good will and pleasure of God to impute the perfect righteousnes and obedience of our Sauiour vnto vs euen as if we had performed all righteousnes our selues so soone as we repent and beleeue the Gospel Whereof the holy Ghost is a most comfortable witnes in the hearts of all his children Explicatiō proofe So it is indeede For our sinnes being by the holy Ghost according to the Syrian phrase compared to debts the forgiuenes of them is as the remitting of a debt which wee of our selues could neuer be able to pay as hath beene more fully declared in the proofe of the resurrection of our Sauiour by his fift appearance after that he was risen againe And for the further proofe of the good will and pleasure of God herein read Rom 3.24.25 Ephes 1 7. Colos 1 14. chap 2.13 1. Iohn 1.7 and ch 2 verses 1 2. Read also Isai 38.17 It was thy pleasure saith the godly King Hezekiah to deliuer my soule c. and to cast all my sinnes behind thy backe And chap 44.22 I haue put away thy transgressions like a cloud and thy sinnes as a mist saith the Lord to his people Israel And Ps 32. 5. Thou forgauest the punishment of my sinne saith King Dauid Call againe to minde the 103. Psal And Micah 7.19 God casteth the sinnes of his people into the bottome of the Sea Finally he is readie for his mercies sake to forgiue sinnes answerable to the summe of tenne thousand talents Matth 18.23.24 c. 35. Read also Luke chap 7. verses 40 41. c. FRom the meaning of the
Article let vs come to the Promise The Promise Question What promise hath God made of the remaining or forgiuing of our sinnes Answer We haue many very gratious and often renewed promises hereof both old and new euery where dispersed in the holy Scriptures of God Question Name you some of them Answer Beside that which you rehearsed Isai 48. verses 8.9.10.11 You haue pointed vs to another notable testimonie in the 31. chap of Ieremie from the 30. verse to the 35. of the same And chap 33 the .8 verse And in the newe Testament the same promise is alledged to belong through our Sauiour Christ to the beleeuing Gentiles as well as to the beleeuing Iewes Explicatiō It is true as we may reade Act 2 38 39. And ch 10.43 Rehearse the words of some of the places which you haue named Question How do you reade Answer In the 31. cha of Ieremie verses 31. thus it is written Behold the dayes come saith the Lord that I will make a new couenant c. For I will forgiue their iniquitie and remember their sinnes no more And chap 33.8 I will cleanse them from all their iniquitie whereby they haue sinned against me yea I will pardon all their iniquities whereby they haue sinned against me And it shall be to me a name and an honour before all the nations of the earth which shall heare all the good that I doe vnto them c. Explicatiō Let this suffice out of the Prophet Ieremie for this time Wee may read the like testimonies in other of the Prophets beside those which haue beene hitherto alledged As Isai 33.24 The people that dwell therein shall haue their iniquitie forgiuen Read also Ezek chap 18. verse 21. c. 32. All these promises of forgiuenes of sinnes doe belong vnto vs Gentiles The Comforts now through our Sauiour Christ as well as they did before to the Iewes THe Promise being thus confirmed the vse of this Article is next And first for Comfort Question What is that Answer The comfort is euery way very great insomuch as the glory and happines both of our bodies and soules in this life and also in the life to come consisteth herein It is very true as we reade Psalm 32. in the beginning of the Psalme And Rom 4.6.7.8 Explicatiō proofe Blessed are they whose iniquities are forgiuen and whose sinnes are couered Blessed is the man to whom the Lord imputeth not sinne So that forgiuenes of sinnes is as one may say an epitome or short summe of all the mercies of God Whence it is that the Lord is saide Psal 103. as was before alledged to crown vs with his mercies and compassion Verily there is no goodnes or dignitie in our selues whereof we may reioyce or for the which we may looke to be accepted with God The mercie of our God is our onely crowne the glory of Gods free grace is our onely glory c. No doubt the comfort of this Article is singular to all those that knowe what Sinne meaneth And it will the rather warme and cheare vp our hearts if we shal consider that beside our former sinnes infinite and hainous in the sight of Gods iustice we remaine still very apt and prone to offend God euen after that we are by his grace regenerated and borne againe Yea if we shal consider that we daily offend his diuine Maiestie not onely by forgetfulnes and neglect of many good duties but also by rash and vnwarie committing of much euill according to that saying of Saint Iames In maine thinges wee sinne all Furthermore the Comfort hereof will be the more manifest to our consciences if we consider earnestly of the nature of sinne not onely how odious it is in itselfe but also how vile and abominable it maketh our persons both bodies and soules in the sight of God how it keepeth all good things from vs and pulleth downe vpon vs all euill Ier 5.25 Isai 59 1 2 3. till it be couered and forgiuen in our Sauiour Christ But most clearely of all wil the comfort of this Article shine into our hearts if we shall duly looke into the cause and fountaine of the forgiuenes of all our sinnes which would haue pressed vs downe to the very bottome of the gulfe of Hell to wit the most free and amiable grace and fauour of God our heauenly Father through his most blessed Sonne our Lord Iesus Christ which is better then our life though naturally that is most pretious vnto vs. According to the 3 verse of the 63 Ps Thy louing kindnes is better then life And Ps 30 5. This maketh our Baptisme exceedingly comfortable vnto vs insomuch as the whole blessed Trinitie cōsenteth to make it a testimonie of the forgiuenes of our sins through the same most free grace and rich fauour of our one onely true God Mark 1 4. Act. 2 38. and chap 22.16 It maketh the Supper of the Lord in like māner exceeding comfortable vnto vs in that it is a further pledge and assurance that our sinnes are forgiuen through the blood of our Sauiour Christ Mat chap 26. verses 26 27 28. The largenes of this free grace of God to the forgiuenes of sinnes through our Lord Iesus Christ reaching vp as it were to the heauens Ps 36. verses 5. and 7 and Ps 103 11 it enlargeth the comfort of this most excellent blessing seeing God sheweth vs plainly that he hath aboundance of mercie in store not onely for the forgiuenes of some fewe persons here and there but euen for the forgiuenes of his whole Church that is of so many thousands yea myriads of thousands of all sorts of people as shall seeke for mercy at his hands as was touched before Yea not onely for sinners of smaller degrees in offences but also for the greatest sort of sinners aboue other whosoeuer among them shall earnestly repent them and truly beleeue the Gospell of our Sauiour Christ according to that most liberall The Duties and sweete consolatorie incouragement of the Lord by his holy Prophet Isaiah chap 1.18 Come now and let vs reason together saith the Lord though your sinnes were as crimsin they shall be made white as snowe though they be red as skarlet they shall be as woole If ye consent and obey ye shal eate the good things of the land And chap 40.1.2 Comfort yee comfort yee my people will your God say Speake comfortably to Ierusalem and cry vnto her that her warfare is accomplished that her iniquitie is pardoned for shee hath receiued of the Lords hand double for all her sinnes Finally the bowell-like tendernes of Gods mercy is not the least cause of the great comfort of this Article as we may consider from these and such like testimonies of holy Scripture Psal 25 6.7 and 79.8 Ier 31.20 Lament 3.22.23 Hos 11.8.9 Ioel 2.13 Luke 1.7.8 and ch 15 20. O how sweet therefore ought this mercy of God to be vnto vs in all these
is his soule into the hands of the Lord Iesus who no doubt receiued it Acts 7.59 According to that Reuel 6.9 10 11. where the soules of the Martyrs are said to lie vnder the altar to wit as being vnder the blessed safe protectiō of our Sauiour for whose sake vpō whō after a sort they offered sacrificed thēselues vnto God like as Paul vseth that maner of speech cōcerning himself Phil. 2.17 Neither was this the knowledge faith perswasion of the faithful at the cōming of our Sauiour since that time onely by the light of his doctrine promise and practise but it hath beene likewise the knowledge and beliefe of the Church of God in all former times euen frō the beginning For so taught king Salomon Eccl. 12.7 The body returneth to the earth euen dust as it was but the Spirit returneth to God that gaue it And Dauid before him being of this beliefe commended his soule into the hands of God Into thy hand saith he to God I cōmend my spirit for thou hast redeemed me O Lord God of truth Ps 31.5 Where note we wel that the blessed immortality of the soule is a fruit of our redemption Yea Moses of more ancient time before him Abraham the rest of the Patriarks also before Abraham they all liued died in this beliefe Heb. ch 11.13 14 15 16. And ch 12.23 it is writtē of the souls of all the righteous departed this life euen frō the beginning of the world that they are in a perfit estate of happines in heauen so farre forth as they may be perfit till the resurrection of the body Hereof hath the Lord giuen a liuely testimonie from heauen in that he tooke Elias vp from the earth preuenting thereby his naturall death as men ordinarily die 2. King 2.11 And before him Henoch also who was more neare the first ages of the world Gen. chap. 5.24 And as we reade Heb. 11. 5. By faith was Henoch taken away that he should not see death c. This did God of speciall grace and fauour and for a reward to Henoch because he walked with God and had a care in all things to please him This reward out of all question was the blessed immortality of his soule in heauen if not of the glorious change of his body also And the immortality of the soule of Moses Elias is plainly testified by their appearance at the transfiguration of our Sauiour Christ Matth. 17.3 Thus the beliefe of this Article hath beene knowne and embraced euen from the beginning of the world to this day Yea so famous hath it beene from the beginning that the very heathen haue retained a certaine smacke of this doctrine as it is euident in the writings of their Philosophers from time to time euen from among the Egyptians and Caldeans to the Grecians and Latinists both Oratours and Poets As noble Mornaeus sheweth at large in his 15. chapter of Truenesse of religion though these Philosophers had this doctrine rather by rote as it were as wee say of children then by any religious assurance among them for want of the liuely testimonie and warrant of Gods holy word which either they had not or did not duly regard But let vs returne to the Apostles words And in the second place diligently obserue we that he opposeth the estate of the life to come whether before the resurrection or after to the estate of this present life so long as our our soules abide here in the body This he calleth the earthly house of this tabernacle that is a flitting and transitorie estate according to that 1. Pet. 1.17 and 2. Epist 1.13 14. Iob ch 4.19 and Isai 38.12 The other he calleth first a building of God secondly a house not made with hands thirdly eternall in the heauens fourthly such a building as is from heauen all which cannot altogether agree to the body alone Thirdly this building doth the Apostle with the rest as hee testifieth of them desire to be clothed with immediately after that they leaue this earthly tabernacle because otherwise as hee saith they should be found naked vntill the resurrection of the body Fourthly the Apostle sheweth that the faithfull are not wearie of this life because of the present afflictions and troubles thereof through impatience but because they know that this life ended it is the good pleasure of God that they shall be no longer strangers from him but come presently home vnto him into a blessed estate waiting therein for the adoption euen the redemption of their body till afterward Rom. 8.23 This therefore is the cause why they doe long till they may inioy it when once the time appointed of God shall come In soule first the power of sinne being extinguished and afterward in soule and body together freed from all mortality and corruption for euer and euer Herevpon it is that the Apostle reasoning from the causes of that longing and sure confidence that the faithfull haue hee saith first that God hath created or fitted them to this immortality in his owne purpose and counsell euen from the wombe and secondly that he hath in due time giuen them the assurance of it by the earnest of his holy Spirit Thus much therefore for the ground and warrant of the blessed immortality of the soules of the faithfull euen for all whosoeuer doe truly beleeue in our Sauiour Christ For all and euery one haue their part in all the benefits purchased by him as wee may remember from the doctrine of the communion of Saints Question NOw what is the meaning of this Article of the blessed immortality of the soule Ans The meaning of it is first That the soule is created of God The meaning of it such a spirituall substance distinct from the body of euery man and so liuing in it selfe 〈◊〉 causing life to the body that though the body die yet it remaineth still in the owne life and by the ordinance of God is not subiect to death nor possible for euer to be extinguished or to cease to hold that proper existence or Beeing which God hath giuen vnto it Secondly the meaning of this Article is that so soone as the naturall life which the soule ministreth to the body is ended God receiueth the soule of euery true beleeuer into his heauenly kingdome Where he maketh their estate vnspeakeably more blessed then before in that he giueth vnto them a most sweet comfortable fruit of all that christian knowledge faith sanctification of euery grace which they had obtained here in this life and that euen in all meete and full perfection so to continue for euer and euer with the thousand thousands of the holy Angells and Saints of God The meaning of this Article may well bee comprehended in these two branches Explicatiō proofe But yet so as the first branch of your answer may well be extended as well to the soules of the wicked and infidells as to
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
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
that ye may be blameles in the day of our Lord Iesus Christ For God is faithfull by whom yee are called to the fellowship of his Sonne Iesus Christ our Lord. And Phil 1 6. I am perswaded saith he of this same thing that he who hath begunne this good worke in yee will performe it vnto the day of Iesus Christ and 1. Thes 5 23 24. Now the very God of peace sanctifie ye c Faithful is he which calleth you who will also doe it Alas if our saluation were in our owne custodie wee should loose it vpon euery assult of our aduersaries like as gold is easily taken out of the handes of little children that rather play withall then minde to lay it vp safely And like as if a poore man dwelling in a weake cottage should be knowne to haue a great treasure by him it might easily be taken from him And in the meane season it could not but put him in so much the greater feare by how much the treasure should bee of greater value It would trouble him in the day it would not let him sleepe quietly in the night c. But now it is happy with vs that our chiefe treasure euen our life and saluation for euer is in the safe-keeping of God most stedfast and sure as we haue partly seene And as wee may see further Heb 6 18.19 20 So that herein we may haue strong consolation 2. Thes 2 16. Yea ioy vnspeakeable and glorious 1. Pet 1 8. The fourth branch of the answer may be confirmed by that which we read 1. Cor 15.54 55.56 And that also according to the former testimonies of the holy Prophets Isai 25.8 and Hosea chap 13. verse 14. as we haue seene in the former Article It may be confirmed also by other proofes as 1. Thes 4 13. c. And Reuel 21 4. according to that mentioned euen now Isai 25 8. And according to that further testimonie of the same Prophet which we may read chap 65 verses 16 17 18 19. For the proofe of the last branch read Reuel 21 7. Hee that ouercommeth saith the Lord shall inherite all things and I wil be his God and hee shal bee my Sonne And verse 22. c I sawe no Temple therein for the Lord God almightie and the Lambe are the Temple of it And the citie hath no need of the Sunne c. And chap 22 1 2. c. So that in this respect we may bouldly and comfortably say as the Prophet Isaiah encourageth vs ch 25.9 saying In that day shal mē say This is our God we haue waited for him and he wil saue vs. This is the Lord we haue waited for him we wil reioyce and be ioyful in his saluation According also as S. Paul making mention of the Booke of life wherein the names of the faithfull and elect people of God are as it were registred and written most comfortably incourageth the Philippians chap 4 verses 3 4. to reioyce alwaies in the Lord yea againe to reioyce And our Sauiour Christ Luke 10 20. Reioyce not in this saith he to his disciples that the Diuels are subdued but rather that your names are written in the booke of life Thus much concerning the vse of this last Article of our Beliefe for the comfort of faith Quest. Now in the next place what is the vse of it The Duties in respect of that dutie and obedience which the comfort of faith ought to yeelde Ans As the comfort of faith in respect of this Article is as we may say the sealing vp and confirmation of all comfort so the dutie ought to be the daily bettering perfitting of all dutie in the continuall expectation of the same Quest How may this be Ans The due consideration of this last benefit which is the benefite of benefites as we may call it is most effectuall to moue euery true beleeuer to these duties following First to make litle account of this transitorie life or of any or all the vaine profits pleasures and honours thereof in comparison of it Secondly the faith and assurance of euerlasting life is likewise most effectuall to moue all Christians that haue alreadie made an entrance into it with all holy care and good conscience to cherish the beginnings thereof and to walke on forward in the right way which leadeth to the full fruition of it And thereafter to bend all counsels studies and desires as to the onely true scope and marke to bee aimed at in the whole course of our naturall life so that God may haue the whole praise and glory of all Thirdly it imboldeneth the faithfull seruants of God to make litle account of all the bitter afflictions of this life so as they may by any meanes attaine to this euerlasting life and the most pure and blessed ioyes thereof Fourthly it hath singular force spiritually to inamour the hearts of all true beleeuers with a most earnest desire and longing after it and therewithal after the restoring of all things which God hath purposed at that time to restore that the same our God may then be all in all Fiftly seeing the word of God and Preaching thereof is the principal meanes to bring vs to the knowledge faith and spiritual possession of the beginnings and as it were first fruites of this so vnspeakable and incomprehensible a benefite and inheritance purchased for vs by our Sauiour Christ it cannot be but it must mightily prouoke al true Christians to loue this word of God and the Preaching and Preachers of it but chiefly our Sauiour himselfe who is preached vnto them and who hath giuen himselfe for vs all with most heartie loue and zealous affection Finally insomuch as we cannot sufficiently praise and glorifie God for this inestimable benefite in the short race of this our natural life therefore it is our dutie to purpose and desire most earnestly not onely to glorifie his name while we liue here but also euen for the same cause chiefly to desire to liue for euer to the end we may praise and glorifie him with all his Saints for this inestimable benefite world without end Explicatiō proofe It cannot be denied but that it ought to be so Yea verily the true faith and perswasion of the inheritance of euerlasting life cānot but work al these gratious and blessed effects in the hearts of all true Christians And first of all as touching the first effect and that also with very good reason why it should be so what may we thinke these earthly and vanishing riches to be but onely a shadowe of riches in comparison of the durable treasure of heauenly and eternal happines what are all carnall pleasures which flit in a moment are so much the sooner at an end by how much they are more vehement what are they I say being compared with this most pure and spirituall ioy which abideth in all holy perfection for euer What is all earthly honour and all worldly ensignes
repentance comming from the true knowledge of God in Christ our eternall Sauiour wee haue an entrance into this euerlasting life while wee be here in this world we shall neuer be partakers of the full and perfit fruition of it The Danger of not beleeuing this article in the kingdome of heauen Expl. It is true according to that which our Sauiour Christ affirmeth very earnestly to Nicodemus in the 3 chap. of Iohn verses 3.5 saying Verily verily except a man be borne againe he cannot see nor enter into the kingdome of God Much lesse therfore can he attaine to the full and perfit fruition of it Read also Rom. 6.21.22 What fruite saith the Apostle had ye then in those things whereof ye are now ashamed For the end of those things is death But now being freed from sinne and made seruants vnto God ye haue your fruit in holines and the end euerlasting life Likewise chap. 8.1.2 c. There is no condemnation to them that are in Christ Iesus which walke not after the flesh but after the Spirit c. But verse 6. The wisedome of the flesh is death And verse 13. If ye liue after the flesh ye shall die Wherefore as the same Apostle writeth 2. Cor. 5.17 If any man be in Christ let him be a new creature c. And 2. Tim. 2.19.20.21 The foundation of God remaineth sure and hath this seale The Lord knoweth who are his and let euery one that calleth or nameth the name of Christ no onomazoon to onoma Christou depart from iniquity Notwithstanding in a great house are not onely vessels of gold and of siluer but also of wood and of earth and some for honour and some vnto dishonour If any man therefore purge himselfe from these he shal be a vessel vnto honour c Reade also 1. Iohn 3.14 He that loueth not his brother abideth in death And verse 15. Whosoeuer hateth his brother he is a man-slaier and ye know that no man-slaier hath eternal life abiding in him Verily not to beleeue this Article which is the chiefe effect of all the rest is in effect as much as to denie faith to all the former Articles both concerning God himselfe and also concerning his Church So that the miserie of all such must needes be most grieuous and infinite as we shall see further when wee come to consider of the generall danger of not beleeuing Wherefore beloued in the Lord I speake to all both young and olde we may all of vs easily perceiue the necessitie of beleeuing and obeying the doctrine of this Article yea and that in a speciall respect and reference to all the rest insomuch as according to that which was said in the beginning this Article is the end and scope of all to the praise of the glorious riches of the most free grace and infinite mercies of God through Iesus Christ our Lord to whom be all praise and glorie ascribed as most due for euer and euer Amen The errors and herisies to be auoided which are contrary to the true beliefe of this last Article are such as hereafter doe follow First the hereticall opinion of the Corinthians Nepotians Chiliasts and of those that are called Aeternals who are recorded to haue held that the eternal life which shall be after the resurrection consisteth in bodily pleasures to be had here on earth and the same to continue onely for the space of one thousand of yeeres Secondly the opinion of the Popuzians who say that eternall life and the celestial Ierusalem is here on earth And like to this the opinion of the Pelagians and Celestians who are said to affirme that eternall life is without the kingdome and paradise of God Moreouer the opinion of the Adamites who haue taught that the congregations or companies of the Church here on earth are the true paradise All which though they seeme not to define eternall life so grosly as the former yet it is manifest that they doe greatly erre from the truth taught vs in the holy Scriptures and therfore are iustly to be condemned of vs and of all true Christians H. N. also and his family what faire shewe so euer they make are iustly to be condemned in this point as well as in many other because they hold euerlasting life to be nothing else but their imagined perfection in the embracing and holding of their communaltie of loue according to the pretended gratious word and doctrine of H. N. For so he interpreteth this Article in the 7. chap. of his first Exhortation in the 44. Section that euerlasting life is a true light of men And to this purpose hee alledgeth that in the first chapter of the Euangelist Iohn where the Euangelist speaking of our Sauiour calleth him by the name of the true light So that by the doctrine of H. N. the Deitie of our Sauiour Christ and the euerlasting life of the same H. N. and his schollers are all one He maketh the eternall and vncreated and beginningles life of God and the created or regenerated life of the Saints to be the same And that his meaning is so blasphemous and absurd hee maketh it verie plaine in his 15. chapter of the same his Exhortation Sect. 1. in these words of his The true light vnderstand it my Sonne saith hee is the euerlasting life it selfe and by them to whom it is come and manifested in the obedience of the gratious word and his seruice of loue it is to a light of men to the preseruation in the godlines to all such as beleeue therein And this is that allegoricall propagation of H. N. his Christ to a blessing of all the generations of the earth as hee often speaketh Hee proceedeth in a further description of the same his true light and saith That it hath his originall forth-comming out of the louely Beeing and true minde of the eternall life it selfe Yea hee saith further Sect. 3. that this true light and eternall life bringeth with him the Mercie-seate of the Kingly Maiestie which is God Christ and the holy Ghost it selfe also all spirituall treasures and heauenly riches and all loue and peace in the godlines Thus H. N. runneth on in his spirituall frenzie most vnskilfully and absurdly confounding all things cleane contrarie to that which he pretendeth to make a most distinct declaration But let all such as desire not to be seduced and led aside from the true Christian faith of the Gospell neither in this Article nor in any of the rest take heede of H. N. as of a most dangerous and deepe Deceiuer as that faithfull seruant of God Maister Knewstub hath notably discouered him to the true Church of God so to be To whose godly and learned writings I would willingly send such as should stand in any speciall neede of helpe against his most deceiuable and hereticall doctrine Thus much shall suffice at this time for a warning against his peruerting of the truth of our present Article And thus also an
though this his mighty working by creation may be called also a kinde of begetting in such sense as God is called a Father partly in regard of his works of creation as hath beene declared heretofore The second thing to be obserued in the report of this promise of conception is the instrumentall or materiall cause thereof which was the Virgine Marie So that the word Conceiued is to be referred both to the holy Ghost and also to the blessed Virgin to him as to the author of the conception to her as to the instrument ministring the matter of the conception The reuelation of this most extraordinary conception thus promised to the Virgin Marie is to be accounted of vs a singular mercy and fauour of God not only to the Virgin her selfe but also to vs to the whole Church of God To Marie because otherwise she could not haue possibly conceiued in her minde that her body had beene conceiued by the holy Ghost with the Sonne of God She should haue beene confounded rather then reioyced at this so strange and vnsearcheable a worke of God Well might she haue had peace in her conscience in that she knew well that she had neuer dishonested her selfe but comfort of faith how could she haue had any but by reuelation from God The reuelation of this mystery therefore was a singular mercy of God to Marie her selfe as was said But not onely to her but also to vs and to the whole Church as was further affirmed And the rather considering as well the honourable Messenger that was sent euen the holy Angell of God as the notable manner of his doing of the message from the Lord. First by an vnwonted salutation verse 28. Secondly by a sweete and comfortable incouraging of the blessed Virgin against her feare by reason of his sodaine appearing to her being alone and because of the same his strange and vnwonted salutation verse 30. Thirdly by a plaine narration of the whole matter vnto her with an excellent description of the childe what maner of one he should be ver 31 32 33. Fourthly by a notable description of the manner of the conception how it should be wrought and effected in the wombe of the Virgin for her further satisfaction and confirmation against all her doubtings verse 35. Yea so as the Angel would not leaue her till she was put out of all doubt To the which end he gaue her also a very rare signe and token for the further establishing of her faith For he discouereth vnto her the conception of old barren Elizabeth and the time how long since so that she might perceiue that Elizabeth was then vpon her quickening with childe verses 36.37 as Marie found it to be true shortly after euen as the Angell had told For shee going to Elizabeth at her very comming to her the childe did spring in the wombe of Elizabeth and therevpon Elizabeth moued by the holy Ghost reioyced and saluted Marie by the most honourable name of the mother of the Lord and shewed her selfe thankfull to God Wherevpon Marie also brake forth in a very heauenly and propheticall thanks-giuing as it followeth in the same chapter So then from this notable message of the Angel the Virgin Marie being plainely informed and obtaining victorie both against her astonishment and also against all succeeding doubtings it is so much the more vndoubted a confirmation to our owne faith that she was that Virgin which God in his most holy prouidence had set apart and appointed therevnto To the which purpose also the diligence of the holy Euangelist yeeldeth a memorable furtherance in that he certifieth vs of the time when this blessed message was sent to what place to what person euen to this Marie whom he also describeth by as particular circumstances as might be verses 26.27 Thus the narration of this immediate promise of the conception of our Sauiour by the holy Ghost was a great mercie of God The Comforts both to the blessed Virgine Marie and also to vs and to the whole Church of God ANd thus being assured of the promise wee come to inquire of the Comforts Question arising to our faith from the assurance of the same What may these comforts be Answere This most holy conception of our Sauiour Christ is as it were the foundation of all our comfort concerning his humane nature in so much as if he had not been conceiued he could neuer haue beene borne nor haue wrought or suffered any thing at all for vs. Likewise the comfort is exceeding great in that we are hereby assured that hee in whom we belieue is not only the true Christ according to the prophesies of the holy Scriptures fulfilled in his conception but also that he was euen from his conception perfectly fitted to be a most worthie al-sufficient mediator and Sauiour vnto vs and for vs. Moreouer the vnion of our humane nature in him to the diuine is generally the ground of all comfort in so much as hereby his humane nature is made the meanes and as it were the condite-pipes to cleanse our filthy nature and to conuay all graces and euen the gift of eternall life it selfe vnto vs from the diuine nature which alone is the euer-springing yea the euer-ouerflowing fountaine of the water of life Finally this Personal vnion of the humane nature of our Sauiour with the diuine nature is the very ground of our vniting and espousing with Christ and so of our revniting to God wherein standeth all our happines Explication and proofe It is very true Our coniunction with God is our happines euen as on the contrary it was from the beginning our miserie that wee were seperated from him through the fall of our first father Adam For thereby beside the guiltines of his sinne wee haue in our selues an originall fountaine of all sinne the which of the owne accord doth continually flow forth to our eternall destruction both of body and soule vnles God should be mercifull vnto vs. Ier. 6. verses 7.8 Now therefore seeing by our Sauiour Christ alone wee are reconciled to God and through him revnited in a perfect league of peace and friendship neuer to be dissolued any more yea seeing we are in and by Christ one with God and he with vs it is manifest that herein resteth all our happines as vpon the onely sure ground and foundation So that whatsoeuer we lost by Adams defection that yea a farre more excellent estate is restored vnto vs by our Sauiour Christ both for righteousnes and holines and also for happines and glorie partly to be apprehended by faith here and fully and really to be enioied for euer in the kingdome of heauen For our Sauiour Christ is made of God to be vnto vs wisedome and righteousnes and sanctification and redemption 1. Cor. 1.30 Ye are of him in Christ Iesus saith the Apostle who of God is made vnto vs wisedome c. That according as it is written He that reioyceth
let him reioyce in the Lord. In which respect also he is called our life and the hope of our glorie Colos 1.27 and chap. 3. verse 4. When Christ who is our life shall appeare then shall ye also appeare with him in glory This making of our Sauiour to be a fit person to these so great ends and purposes of Gods manifesting of his rich and glorious grace began euen by the most holy conception of his humane nature in the wombe of the Virgin Whence it is also that as the Apostle Peter teacheth vs God according to his godly power hath giuen vnto vs all things that pertaine to life and to godlines through the knowledge of him that hath called vs vnto glory and vertue Whereby or as wee may reade rather in so much as most great and pretious promises are giuen vnto vs that by them wee should be partakers of the diuine or godly nature that is of the renewing of the Image of God in holines and righteousnes as a fruit of this our spirituall communion with God in and through our Lord Iesus Christ in that as it followeth in the Apostle we flee the corruption that is in the world through lust Read also to this purpose Iohn ch 14. v. 16 c. 26. and so forth For these are those pretious promises which the Apostle Peter speaketh of which are the cause also of these so great effects The Duties according to that of the Apostle Iohn 1. Epist 1.3.4 and chap. 4.16 And all these haue their foundation in the conception and incarnation of Iesus Christ the verie true Sonne of God our Lord. Yet so as the confirmation and ratifying thereof hath a necessary and further reference not only to his birth and life but also euen to his death and thenceforth to his sitting at the right hand of God the Father in his diuine maiesty and glory O most blessed and happy time therefore that euer in Christ Iesus this only begotten Sonne of God our humane nature was thus gloriously vnited to the diuine nature by a most sacred bond neuer thenceforth to be dissolued againe that he might for euer be Immanuel God with vs and an euerlasting redeemer and Sauiour vnto vs. Thus much concerning the Comforts of faith in respect of this Article THe duties which ought to arise from the same Comforts are in the next place to be considered of vs. Question Which are they Answere First wee are to take diligent heede that we doe conceiue nothing carnally or corruptly but most purely and holily of this conception of our Sauiour the which though it was very naturall in the effect as touching the Virgin Marie and the humane nature of our Sauiour yet in the manner it was most heauenly and diuine in respect of the holy Ghost Secondly it is our dutie to esteeme most reuerendly of it blessing God alwaies with most thankefull hearts for his great mercie in reuealing this most secret and comfortable mystery vnto vs. Thirdly it may iustly admonish vs to humble our selues in the acknowledgment of our own natural and sinful corruption in the ordinarie course of our conception Fourthly hereby we may learne that without our Sauiour Christ our profane nature could by no meanes haue beene perfectly sanctified to God We may learne also from this consideration to beleeue in the holy Ghost as in God our sanctifier in so much as he had so diuine a hand in the chiefe meanes of our sanctification and whole redemption Finally we may iustly put our selues in minde from hence to sooke for our sanctification and all increases thereof by vsing those meanes onely which the holy Ghost hath sanctified to that holy end and purpose We may well doe so indeede But let vs see some particular proofes from point to point Explicatiō and proofe in order For the first point that which wee reade Iohn 3.6 may afford vs a good proofe in that our Sauiour himselfe saith That which is borne of the spirit is spirit For seeing he speaketh so of our spirituall regeneration it may much rather be affirmed that his conceiuing of our Sauiour was euery way most spirituall pure and holy For the second we haue Elizabeth for a notable example in that she reioiced at the conception of our Sauiour blessing the fruit of Maries wombe and God for reuealing it vnto her many months before it was borne Wee haue likewise the example of Marie her selfe who praiseth God and reioyceth in her Sauiour while yet he was in her wombe And thus from them wee may perceiue that we ought not to thinke reade or heare of the conception of our Sauiour but it ought iustly to be a matter of great ioy and thankfulnes euen to this day and for euer so long as the world shall endure Touching the third It is an euident conuiction of mans naturall corruption seeing our Sauiour who was to be pure from his conception might not be conceiued by humane generation For that which is borne of the flesh is flesh that is to say it is corrupt and sinfull as our Sauiour teacheth in the 3. chap. of Iohn the former part of the 6. verse before alledged According to the fourth point our Sauiour is called our holines and so is made vnto vs as it were by the hand of the holy Ghost as wee saw it plainely testified before 1. Cor. 1.30 The danger of not beleeuing this Article For the fift point reade Iohn cha 3. verse 3. and 5. Except a man he borne againe of water and of the spirit he can neither see nor enter into the kingdome of God Reade also 1. Pet. 1. verses 2. and 22. And 2. Thes 2.12 For the last point reade forward in the 14. verse of the same chapter And 1. Cor. ch 12. verse 3. and 13. For the word and sacraments are speciall meanes of our sanctification Reade also 1. Ioh. ch 17. verse 17. Eph. 5.25 26 27. and Tit. 3.5 Hauing thus seene the ground of this Article as also the meaning the promise comforts and duties the last thing to be considered according to our order is the danger of not beleeuing in our Sauiour Christ conceiued by the holy Ghost and thereby taking the true nature of man of the substance of the Virgin Marie Question WHat therefore is the danger of it They that beleeue not in our Sauiour Christ conceiued such manner of one as he was Answere and of necessitie must be can neither beleeue rightly in Iesus Christ either brought into the world or liuing in the world or going out of the same againe and consequently can haue no fruit or benefit by him It is very true The whole doctrine of faith is so nearely knit and lincked together Explication and proofe in all the parts of it as linkes in a golden chaine that the latter is not perfit and effectuall to the beleeuer without the faith of the former nor the former but in respect of the latter The diuine nature
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
words which were tolde before by the holy Prophets and also the commandement of vs the Apostles of the Lord and Sauiour So then as the Apostle Iames teacheth chap. 1.22 all true christian hearers of the word preached and taught they must be doers of the word and not hearers onely deceiuing themselues c. Thus much concerning Teaching the first principall part of the Apostles Commission Now touching the second part which concerneth Baptizing wee are to the vnderstanding of the meaning of our Sauiour as was answered to consider first what Baptisme is secondly in what forme of words it is to be administred thirdly to what end and purpose Question First therefore what say you that Baptisme is Answer The word Baptisme from the Greeke word signifying the putting of a thing to be washed vnder the water as I haue heard you say it is here in those words of our Sauiour and in many places of the new Testament as I haue beene further taught to bee vnderstood of a holy and religious kinde of washing by putting of the face the chiefe part of mans body vnder the water Explication proofe So the Greeke word Baptizo signifieth indeede and thus it is of necessitie to be vnderstoode in this most holy speech of our Sauiour as it is euident Matth. 3.13.16 from the baptizing of our Sauiour himselfe by Iohn the Baptist wherevnto our Sauiour submitted himselfe and sanctified our Baptisme in his owne flesh For hee went into the riuer Iorden to bee baptized and so soone as he was baptized it is said that he came out of the water againe Likewise Acts 8.35 c. After that Phillip the Euangelist had from the prophecie of Isaiah preached Iesus to the Eunuch the Euangelist Luke reporteth that as Phillip and the Eunuch went on their way they came vnto a certaine water and the Eunuch said See here is water What doth let mee to be baptized c. And then verse 38. it is further saide that they went downe both of them into the water and that Phillip baptized the Eunuch So that it is plaine that the baptizing which our Sauiour Christ speaketh of is a holie and religious or sacramentall washing not of the clothes but euen of the bodies and persons of men themselues yea euen of their soules according to the spirituall signification and vse wherevnto our Sauiour hath sanctified the same The which holie vse will more manifestly appeare from the interpretation of the forme of the administration of it Wherevnto let vs now come Qu. In the next place therefore after what manner is this holy baptizing or sacramentall washing to be administred The forme and manner is this that the Minister of the Gospel doe apply the water to the partie that is baptized Answer In the name of the Father and of the Sonne and of the holy Ghost Explication and proofe This is indeed the very full and compleat forme yea and the very substance of this holy Sacrament The which the Churches of our Sauiour Christ haue in conscience of this commandement of our Sauiour constantly and dutifully obserued And though we doe not reade this forme of baptizing vsually expressed in the holy Scriptures or it may be not at all fully expressed where the administratiō of baptisme is recorded but synecdochically vnder the name of Christ alone yet from the institution of it wee are to vnderstand what the vsuall practise was and how all those briefe and synecdochicall recordes are to be vnderstood In which respect it is very worthie the obseruation that at such time as certaine Disciples of Ephesus answered the Apostle Paul that they had not so much as heard whether there be any holy Ghost he asked them Vnto what were ye then baptized Act. 19.2 3. So then the forme yea the essentiall forme as we may say of christian baptisme is in the name or into the name of one onely true God three distinct persons the Father the Sonne and the holy Ghost The meaning of this forme of christian baptisme will as was further said be the more cleare vnto vs from the consideration of the ends and vses of this holy ordinance of our Sauiour and therefore let vs speedily come vnto them Question Which may they be Answer Our Lord Iesus Christ hath ordained this Sacrament to be an outward signe and seale of his adopting of euery true beleeuer in his Sonne the same our Lord Iesus Christ to be receiued into his most gratious couenant of the remission of sinnes and of the inheritance of eternall life and glory in the kingdome of heauen And he hath ordained it also to be a profession of their and our dedicating and vowing of our selues to him to his spirituall worship and faithfull seruice alone so to continue all the daies of ou◠liues yea euen for euer and euer Explication and proofe That the baptizing which our Sauiour hath commanded is a sacramentall or outward signe and seale of his most gratious accepting of vs the profane and heathen Gentiles into his holy couenant to assure vs by his holy Spirit of his fatherly goodnesse mercy in the forgiuenesse of our sinnes c. through the death and resurrection of his onely begotten Sonne the same our Sauiour it may be euident vnto vs from that which was long before prophecied by the holy Prophets of God being compared with the accomplishment thereof For whereas the Lord God hath said as we read Hosh 1.10 In the place where it was said vnto them ye are not my people it shall be said vnto them yee are the sonnes of the liuing God And chap. 2.23 I will say to them which were not my people Thou art my people And they shall say Thou art my God he hath now long since fulfilled it to vs together with the holy remnant of the Iewes according to the holy testimony of Saint Paul Rom. 9.24 25 26. And he hath confirmed it by this Sacrament of holy Baptisme to the ends aboue mentioned so that it is our dutie to acknowledge all thanks to be most due vnto our God for that as he promised by the same his holy Prophet Hos chap. 1.7 I will haue mercie vpon the house of Iuda and I will saue them by the Lord their God that is by the Lord Iesus Christ one God with the Father and the holy Ghost so he hath performed it vnto vs. And it is the same thing which he foretolde by his holy Prophet Ezekiel chap. 36.25 26 27. saying Then will I powre cleane water vpon you and ye shall be cleane yea from all your filthinesse and from all your idolls will I cleanse you A new heart also will I giue you and a new Spirit will I put within you and I will take away your stonie heart out of your bodie and I will giue you an heart of flesh and I will put my Spirit within you and cause you to walke in my statutes and yee shall keepe my iudgements and doe
a sleepe in Christ are perished The Apostle speaketh in way of supposition but in truth it is not so seeing it is most certaine as hee declareth that our Sauiour is risen againe And therefore there is not onely an assured ground of the resurrection of the body heereafter but also of the present felicitie of the Saints departed euen from the very time of their bodily death Neuerthelesse to them which doe not beleeue that our Sauiour is risen it is all one as if hee were not risen at all saue that they must one day yea doe alreadie begin to feele the punishment of their infidelitie concerning this article as one the chiefe among the rest VVofull therefore is the state of the vnbeleeuing Iewes to this day whosoeuer of them imbrace the wicked fable of their vnbeleeuing and blasphemous auncestors Beliefe in God the Son who ascended vp into heauen of whom wee reade Matthew The ground of the article 28.12.13.14.15 who as much as lay in them smothered the light of his resurrection and led many into this damnable heresie of denying the same Miserable also was the condition of Hymeneus and Philetus of whom wee reade 2. Timothy 2.17.18 who like enough from this euill ground of doubting of the resurrection of our Sauiour or at the least not considering the right vse and end of his resurrection denied the resurrection to come saying that it is past already Likewise miserable were the Corinthian heretikes who denied that our Sauiour rose againe they imbracing as it is very like that wicked and blasphemous fable of the Iewes Onely Cerinthus acknowledgeth this Epiph. lib. 1. Tom. 2. cap. 28. more then those Iewes that our Sauiour shall rise againe at the last day and so addeth one grosse error to another Moreouer the fable of the Gnostici is to be condemned of vs in that they would haue vs beleeue that our Sauiour was not onely by the space of forty dayes after his resurrection heere on earth but euen whole 18. moneths that is a yeere and halfe which must needes falsifie the holy storie touching the time of the ascension of our Sauiour and also of the sending of the holie Ghost vpon the Apostles and of the beginning of their preaching and therfore is in no wise to be indured of vs but earnestly reiected as a most erroneous computation But what shal we say of the family of H.N. their most false Prophet H N. himselfe all their diuelish leaders and guides most hereticall aboue all other who in the light of the Gospell and after the most lightsome discouerie of all former heresies do yet renue the same againe and that also in the most fantasticall and absurd course that may be peruerting all things according to their feeble and braine-sicke allegories both conception birth life sufferings and resurrection of our Sauiour Christ as if there were no historicall truth at all to be greatly regarded in any of these excellent articles of our Christian faith But blessed be the Lord our GOD and our Lord Iesus Christ to be blessed for euer who by his faithfull seruant and true Minister of his Gospell M. Knewstub hath so vnmasked and confuted this notorious and monstrous heretike H. N. that none can be deceiued by his delusions henceforth but they that are willing to be seduced For whose blessed labours as wee haue great cause to blesse and praise God in Christ Iesus so let vs intreate the same our God and most gratious and heauenly Father that by his and all other good meanes and helpes both of writing and preaching the which hee of his infinite mercie hath vouchsafed vs euery one of vs that are the Schollers of our Sauiour Christ may learne to be sound in the faith and so continue to the end to the glory of the same our good God and of our Sauiour Iesus Christ and to our owne euerlasting saluation through the grace of the holy Ghost guiding and confirming vs all in the whole truth of the Gospell Amen Thus much concerning the first degree of the exaltation of our Sauiour Christ Beliefe in God the Sonne who ascended vp into Heauen Question NOw let vs proceede to the next degree Which is that How followeth it in the articles of our beliefe Answer Question He ascended vp into heauen What ground of holy Scripture haue you for the ground and warrant of this article Answer The Euangelist Marke recordeth it briefly in these words chap. 10 ver 19. So after the Lord had spoken vnto them he was receiued into heauen The Euangelist Luke is somewhat more large chapter 24.51.52.53 after this manner 51. And it came to passe saith he that as he blessed them he departed from them that is Luke 24. he remoued himselfe some distance from them and was carried vp into heauen 52. And they that is his Apostles worshipped him and returned to Ierusalem with great ioy 53. And they were continually in the Temple praising and landing God Amen But in the first chap. of the Acts the Apostles verses 9.10 11. hee is yet more large then thus saying Acts. 1. 9. And when he had spoken these things while they beheld he was taken vp for a cloud tooke him vp out of their sight 10. And while they looked stedfastly toward heauen as he went behold two men stoode by them in white apparell 11. Who also said Ye men of Galile why stand ye looking vp into heauen This Iesus which is taken vp from ye into heauen shall so come as ye haue seene him goe into heauen In these places we haue in deede the historicall record of this article of our faith Explication as it was fulfilled by our Sauiour in the time and season thereof not onlie according to the former and more ancient prophesies Psal 68.18 compared with Eph. 4.7.8 And Psal 110.1 compared with Matth. 22.41 c. insomuch as the sitting of our Sauiour at the right hand of God there prophesied of includeth the ascension And Dan. 7.13.14 where the ascension and sitting at the right hand of God are ioyntlie fore-told But not onely thus was this fulfilled but also by the more late predictions of our Sauiour himselfe at sundrie times before his death as Iohn 3 12.13 more darkly to Nicodemus And to the Iewes more commonly chap. 6.62 And chap. 7.33.34 And chap. 8.21 And to his Disciples more priuately and apart in most sweete and comfortable manner though for the present they did not so conceiue of his speech chap 14.2.3.4.5 And verse 28.29 And chap 16.4.5 16.17 c. But most plainely to Marie Magdalen after his resurrection chap 20.17.18 Iesus as the Euangelist writeth sayeth vnto her Touch me not for I am not yet ascended to my Father but goe to my bretheren and say vnto them I ascend vnto my Father and your Father and to my God and your God And Marie Magdalen as Saint Iohn writeth further Came and shewed the Disciples that shee had seene
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