whom did our Sauiour Christ call but sinners to repentance Yea and among theÌ„ whom rather did he call then such sinners as were of most infamous condition and offence of life in comparison of many others Matt. 9. vers 10.11.12.13 And doth not our Sauiour Christ himselfe professe that he came not to call the righteous that is not onely such as in their owne proud opinion were such but euen such as were indeed free from the coÌ„mon crimes that some other were stained withall whosoeuer of theÌ„ would not humble themselues in respect of their more inward and hidden corruptions Doth he not plainly affirme that Publicans and harlots truely repenting should goe before hipocrites and iusticiaries into the kingdome of heauen Matt. 21.31 And hereof the woman of Samaria Iohn 4. and that other sinfull woman Luke 7.37 c. And the Apostle Paul also 1. Tim. 1.13.14.15.16 Likewise that sinnefull thiefe vpon the crosse may be liuely examples And all according to those comfortable promises of God Ier. 31.33.34 Heb. 8.12 Isai cha 53. Ezek 18. At what time soeuer a sinner doth repent him of his sinnes I will blot all his wickednes out of my remembrance saith the Lorde But heere I beseech you let none take that with the left hand and by a sinister and wrong interpretation which is deliuered with the right hand That it let none abuse that to encourage himselfe to anie licence to sinne which is onely spoken to magnifie the great mercie of GOD and to prouoke and incourage sinners in the comfortable hope thereof speedily to leaue and forsake their sinnes It is as wee know or ought to know euery one of vs the duety euen of children from their yongest yeeres according to that which our Christian baptisme challengeth at all our hands to settle their heartes What iustification is to serue God their Creator and Father Much more then ought euerie one of vs as we are of more yeeres and haue hetherto neglected our duety to be without delay most heartily sory for it and therefore henceforward to be the more carefull c. For albeit it is an vndoubted truth that God will receiue euery sinner that shall come vnto him and truelie beleeue in the name of Iesus Christ vnfeinedly repenting them of their sinnes yet how knowest thou that hee will hereafter giue thee the gift of faith and repentance if thou doe despise the present offer which is tendered for to daye according as wee reade To daye if yee will heare his voyce harden not your hearts c. True repentance is in deed neuer too late as one truelie saith but late repentance is seldome true Heerein delayes are most dangerous as wee shall further perceiue when wee come to inquire out the doctrine of repentance In the meane while wee will conclude this point with the words of the holie Apostle Paul Rom 6.1 Shall wee continue still in sinne that grace may abounde God forbid VVhat Iustification is THese things thus hetherto obserued now to the end we may vnderstand the matter in hand to our more full vse and comfort three things are yet a little further to be inquired into of vs. First what the meaning of this word to Iustifie is Secondly what is meant by Saluation or to saue Thirdlie what Repentance is For to the end we may vnderstand the minde of God it is meete that wee should be carefull to vnderstand the words which God vseth to expresse the same vnto vs by speciallie such as be in the science of Religion the most high and excellent science of all other as it were wordes of Arte the which haue a peculiar sense proper vnto them Question First therefore what doth this word to Iustifie signifie in this our Christian doctrine of Iustification by faith Answere This word Iustification or to iustifie it signifieth a full and perfect clearing and discharging of the offendor from the euerlasting wrath and condemnation of God by the free pardon of his sinnes for Iesus Christs sake It signifieth also therewithall the imputing of the perfect righteousnesse of Christ to euery sinner trulie beleeuing in him and that of the â—ame most free grace and mercie of God Explication proof That this is so wee may euidently perceiue by that which is written Rom. 4. verses 5.6.7.8 the place alledged a little before Likewise by that which wee reade further verse 22. euen to the ende of the same 4. chapter Moreouer by that which wee reade 2. Cor. 5.21 God hath made him to be sinne for vs who knew no sinne that we might be made the righteousnesse of God in him Whence also it is that the Pophet Ieremiah pophesied long before that he should be called and acknowledged the Lord our righteousnes chap. 23.6 and againe ch 33.16 Read also Galat 4. verses 4.5 The Sonne of God saith the Apostle was made vnder the law that hee might redeeme them which were vnder the law that wee might receiue the adoption of sonnes And this also according to the prophesie of Isaiah The knowledg of Christ put for the saâ—th of Christ cha 53.11 By his knowledge saith the Lord by his holy Prophet shall my righteous seruant iustifie many for he shall beare their iniquities But among all other testimonies we may not passe ouer in silence that of the Apostle Paul Rom. 3.24 c. Wee are iustified freely by his grace through the redemption that is in Christ Iesus Whom God hath set forth to bee a reconciliation through faith in his blood to declare his righteousnes by the forgiuenes of the sinnes that are passed through the patience of God To shewe at this time his righteousnes that hee may be iust and a iustifier of him that is of the faith of Iesus And cha 5.19 As by one mans disodience of one shall many also be made righteous And chapt 8.33 Who shall lay any thing to the charge of Gods chosen It is God that iustifieth c. No maruell therfore though the faithfull seruaÌ„ts of God according to the doctrine of the holy Scriptures do so highly aduance this doctrine of our free iustification onely by faith in Christ the Sonne of God that they acccount it the touc-stone of all truth of doctrine and the ground of all true comfort to the soule and conscience of man It is a saying worthy to be noted from M. Fox that herein lyeth the touh-stone of all truth and doctrine and that this doctrine beateth downe all errors Act MonuÌ„ pa 770. immediatly before the history of the life and doctrine of D. Martin Luther a most memorable zealous preacher and iustifier of this most holy and heauenly doctrine Whervnto accordeth M. Caluin who likewise truely affirmeth that the right vnderstanding of the doctrine of iustification is praecipuus sustinendae religionis cardo M Charke in his disputatioÌ„ against Campion the principall support of the true Christian religion And another learned man that it is as the soule or life of
is no saluation it is the dutie of euerie one that belongeth to God to forsake himselfe and all wicked assemblies and to ioyne himselfe vnto it by imbracing the same faith and liuing in obedience to the same word and Gospel of God our Sauiour Christ with a godly care of preseruing the holy vnitie and peace thereof And to this ende it is furthermore the dutie of euery true member of the Church to associate and ioyne himselfe to some particular Church or congregation of the people of God and therein to continue and abide It is likewise the dutie of all particular and visible Churches as well as of the whole Church generally faithfully to imbrace testifie and vphold the truth of God committed to the custodie of it Finally wee doe all stand bound alwaies to inlarge our hearts to blesse and praise the Lord for the largenes of his mercie thus vniuersally extended to all estates and degrees of people in euery nation and that also to euery generation since the beginning of the world but specially in these our dayes and since the time of the more full reuelation of the Gospel ExplicatioÌ„ proofe All these duties doe belong to this comfort by very good right and with good warrant from the word of God and as the matter speaketh very plainly to euery reasonable man euen of it selfe But let vs see something for the better confirmation of them vnto vs. And first touching the first branch of the answer we may well take one speciall proofe from the wordes of our Sauiour who is the onely head of this one Church Mat 16.24 If any man will followe me let him forsake himselfe and take vp his crosse and follow me Likewise Luk 9 23. Here is a plaine proofe that we must forsake our selues And herewithall very fitly are wee admonished that seeing we are to ioyne our selues to the militant Church here on earth that therefore also we must purposedly dispose of our selues to beare our part in the coÌ„mon afflictions thereof In which respect as likewise to shewe that we must forsake the societie of Idolaters and profane persons the example of Moses is very notable Heb 11.24 25.26 Read also Psal 26 v. 4.5 But we haue an expresse commandement confirmed by many holy reasons and perswasions 2. Cor. 6.14 15 16 17 18. Be not vnequally yoked with infidels c saith the Apostle come out from among them and seperate your selues saith the Lord himselfe Read also Reuel 14 6 7 8 9 10 11 And ch 18 4 5 6 7 8. The reason is for that no vncleane thing nor whatsoeuer worketh abomination or lyes shal enter into the kingdome of heauen but they which are written in the Lambes booke of life cha 21.27 Verily as there was no saluation in the dayes of Noah out of the Arke so is there at no time any saluation to those that are out of the Church of God Wherefore touching the second branch of the answer that it is our dutie to ioine our selues to the Church in the outward societie of it that is in the exercises of the true worship of God for the confirmation of faith c. it is that which our Sauiour Christ directeth his spouse to doe she being desirous to be guided by him Song of Songs ch 1. v. 6 7. And it may wel be hence obserued in that it is said The Lord added to the Church from day to day such as should be saued Read also Heb 10 25 ver 29. where the Apostle sheweth that there is danger of perdition to euery one that shall withdrawe himselfe after that hee hath once entered this holy fellowship For the third dutie of the whole Church and of all particular assemblies or congregations which is that they ought to be faithfvll vpholders and keepers and as it were pillars of the truth of God read Deut 31.9.10 11.12.13 The law was committed io the custodie of the Priests the Sonnes of Leui for the common benefite of the people of Israel that they might by theÌ„ heare learne feare the Lord God keepe obserue all the words of his lawe And in this very respect the Church of God is called the pillar and ground of truth 1. Tim 3 15. as we haue seene before And now that according to the last branch wee ought alwaies most instantly praise the Lord for the largenes of his grace mercy toward the infinite thousands of the lost posteritie of Adam the heauenly vision of Iohn may teach vs Reuel ch 5 v. 8.9.10 c. Whervnto also let vs ad this that much lesse ought we to repine or grudge at the receiuing of any the poorest or most sinfull to mercie but contrariwise to be so much the more yea more and more thankfull by how much God doth more plentifully magnifie the riches of his free mercie not onely toward our selues but also toward euery other and therefore to embrace them as brethren and to reioyce in them and for them to the great praise of our most gracious and mercifull God Such are the duties arising from the comfort of faith in regard of the vniuersalitie of the catholike church of God It followeth that we inquire into the duties of euery one in respect of the holiâ—es of it Question Which ought they to be Answer It is the dutie of euery member or particular person in the Church of God first to apprehend by faith the perfect holines of our Sauiour Christ who alone is the onely full fountaine thereof Secondly to seeke to be partakers of some portion of the ouer-flowings of this fulnes And thirdly to seeke to further and increase holines both in our selues and also in as many other as possibly we may ExplicatioÌ„ and proofe Seeing God hath made our Sauiour to be perfect sanctification and holines vnto vs 1. Cor 1 30. Colos 1 22 it were extreme folie not to lay hold on him most gratefully in this behalfe Yea and if we shuld not as it were open our mouthes wide to receiue of his fulnes a meet portion of his aboundant grace answerable to that Ioh. 1 15.16 And ch 7 ver 37.38.39 Read also ch 13.8.9 If I wash thee not saith our Sauiour to Peter thou shalt haue no part with me And the same is affirmed generally Heb 12.14 Without holines shall no man see the Lord. And 2. Cor 5.17 If any man be in Christ let him be a newe creature Olde things are passed away behold all things are become newe And besides how vnseemely yea how absurd a thing were it that any polluted and defiled member should be ioined to a most pure head and to the rest of the beautifull members thereof This must needes be a dishonour and an vtter disgracing to the whole body It were as if a man should goe about to make the glorious church of our Sauiour Christ like to that deformed image which Nebuchadnezzar sawe in his dreame the which hauing the head of
and all things that we doe according to his word well pleasing and acceptable before him Answere 1. It is by reason of that infinite loue of God wherewith hee hath made vs accepted to himselfe in his owne beloued Sonne our Lord Iesus Christ whose righteousnesse and whole obedience and worthinesse faith apprehendeth yea and maketh vs one with Christ himselfe by spirituall coniunction and that according to the most gracious and fatherly good will and pleasure of GOD toward vs in the same his Sonne 2. It is also because God esteemeth it the greatest honour which we can possibly doe vnto him yea and the very ground and originall of yeelding him any true henour at all when we doe beleeue in him as being most true and faithfull of his word aboue all that the naturall sense and reason of man can possibly conceiue and vnderstand 3. Furthermore because faith onely teacheth vs the true deniall of our selues and of all trust in any thing but in God alone 4. Finally because faith is instrumentally as it were the seede yea the very life of all true obedience vnto him Faith most pleasing to God and why There might more reasons bee alleadged from whence the excellencie of faith may be discerned as will further appeare by that which followeth but we will content our selues with these for the present Explicatiō and proofe Now for the proofe of them first let it be well considered that euen as God is in speciall manner pleased to shewe mercy for mercy pleaseth him Micah 7.18 so likewise doth faith singularly please him in so much as it maketh most precious account of his mercy and doth most dutifully attend vpon the same as we read Ps 147.11 The Lord delighteth in them that feare him and attend vpon his mercy Now if we shall inquire yet further why it is that the Lord delighteth so greatly to shewe mercie to miserable and sinfull men it is doubtles for no other cause but for that infinite loues sake which hee beareth first to his owne naturall and onely begotten son our Lord Iesus Christ and then to them for his sake in whom he hath adopted them according to that which we read Ephes chap. 1.5 6. c. Secondly we may see by that which is saide of Abraham how greatly God doth account himselfe glorified of those that do truly and constantly beleeue in him For so we read of Abraham that he gaue great glory to God in that he did not doubt of the promise of God through vnbeleefe but was strengthened in faith aboue hope beleeued vnder hope c. He being fully assured that he who had promised was able also to doe it Ro. 4 18 19 20 21. And for this grace of faith all the seruants of God themselues are specially honoured graced as we may say according to that wee reade touching many particulars mentioned in the 11. ch of the ep to the Heb. from the beginning of the ch c. and as it is generally affirmed of them v. 39. All through faith obtained good report Whereas on the contrary they that beleeue not in God are charged to make God a lyar Then the which what greater dishonour can any doe to him who alone is the God of all truth 1. Iohn 5 10 And how also can they that be such more dishonour and reproch themselues For the third branch read Philip. 3 3 4 c. And here it may be wel worth the noting that as mans calling of the truth of Gods word into questiō was the beginning of mans fall from God so it pleaseth God that faith in the truth of his word promise should be the recouery revniting of man vnto God againe Finally call here againe to minde the words of the former answere Read also 2. Cor. 13 14. Gal. chap. 5 verse 6. VVhat Faith is BVt of the nature of faith wee are now in the next place to enquire further as after a iewell of speciall price and as after that which is the very staffe and stay of our soules as we haue partly beene giuē to vnderstand already Now therefore seeing faith is so excellent a grace shewe you yet more fully what the nature of it is Question How haue you learned to answere this so speciall a point Answere The faith whereby euery true beleeuer is iustified and saued is that most holy and excellent gift or grace of our spirituall regeneration and new birth wherein resteth the principall comfort of our soules here in this life The which arising from the knowledge of the glorious grace of God in the face of Iesus Christ and sweetly and comfortably reposing and resting it selfe onely and wholly vpon the vndoubted certaintie of the diuine truth and faithfulnes of Gods most gracious and free promise concerning the same our iustification and saluation by Christ yea laying sure hold vpon Christ himselfe in whom onely and al-sufficiently life righteousnes and saluation is to be found It hath furthermore many right worthy and admirable effects in the heart of euery true beleeuer Which are those so notable effects Question Answere 1. It reioyceth the heart of the true beleeuer with ioy vnspeakable and glorious 2. It imboldeneth him to make open profession and confession of his faith in the name of Iesus Christ euen in the middest of the most cruell despitefull aduersaries thereof 3. It causeth his soule What Faith is to haue good trust and affiance vnder the holy wings of the fatherly prouidēce protection of God in the most bitter tēptations trials of this life 4. It inciteth also and incourageth the beleeuer to earnest and constant prayer 5. It continually soliciteth to repentance and care of a godly life here in this world 6. Finally it is accompanied with hope and that also in a patient waiting for eternal happines and glory after this life in the kingdome of heauen That the true iustifying faith is of such an excellent nature as you haue described Explicatiō and proofe and that it worketh these so notable effects as you haue rehearsed it is euery where euident in the holy Scriptures as hath beene declared in the last Sermon vpon this point Let vs now briefly here call them againe to mind But first of all in so much as the word faith is vsed in the holy Scriptures in diuers and sundry significations it shall not be amisse for vs to set downe a note thereof And let vs beginne with this that faith is vsed sometimes to signifie the doctrine of faith as Act. chap 6 7. A great company and of the Priests some were obedient to the faith And againe chap. 13 8. Rom. 1 5 and chap. 3.31 and chap. 16 26. Gal. 1 22 and chap. 3 verses 2 5 23 and 1. Tim. verse 2 chap. 1. Paul writeth to Timotheus calling him his naturall sonne in the faith meaning to giue him this testimonie that hee was a true beleeuer according to the true doctrine of faith Read
vnpossible that God should lye wee might haue strong consolation who haue our refuge to hold fast the hope that it set before vs c. And chap. 11 verses 6 13 17 c. This most stedfast faithfulnes of God is euery where worthily testified vnto vs in the holy Scriptures And namely 1. Cor. 1 9. God is faithfull by whom yee are called vnto the fellowship of his sonne Iesus Christ our Lord. And chap. 10 13. God is faithfull c. And 2. Epistle 1 18. the Apostle appealeth to God as to the most faithfull and true witnesse So againe chap. 11 31 and chap. 12 2 3. God saith he knoweth that I lye not And 1. Thes 5.24 Faithfull is he which calleth you who will also doe it And Chap. 3 Epistle 3 3. The Lord is faithfull who will establish you c. And Tit. 1 2. God that cannot lye hath promised And Hebrewes 10 23. Let vs keepe the profession of our hope without wauering for hee is faithfull that hath promised Reade also Iames 1 17. There is no variablenesse in God neither shadowing by turning And Paul againe Rom. 11 29. The gifts and calling of God are without repentance Likewise the Prophet Hos chap. 13 verse 14. Repentance is hid from my eyes saith the Lord. Read also Psalme 36 5. Thy mercy ô Lord reacheth to the heauens and thy faithfulnesse to the cloudes And Psalme 105 8. He hath alwaies remembred his couenant and promise which hee made to a thousand generations And Psalme 111.5 He will euer be mindefull of his couenant And ver 9 He hath commanded his couenant for euer And 146 6. He keepeth his fidelitie for euer And in the Lament of Ierimiah 3 23 Great is his faithfulnesse To this end also it is well worthy the obseruing that the word of God hath often testimonie giuen to the faithfulnes of it Tit. 1 9. The Minister is to hold fast the faithfull word And chap. 3 8. This is a faithfull saying Likewise 1. Tim. 1.15 and chap. 3 1 and chap. 4 9. and Reuel chap. 22 6. These words are faithfull and true So also Psa 19.7 The testimonie of the Lord is sure And Psal 93.5 Thy testimonies are very sure And Isay 55 3. I will make an euerlasting couenant with you saith the Lord euen the sure mercies af Dauid And againe Act. 13 14. I will giue you the holy things of Dauid which are faithfull And yet further that faith doth in speciall manner lay hold of the promise of God toaching iustification it is euident by the often confirmation of this that we are iustified by faith and namely Gal. 3 8. The Scripture foreseeing that God would iustifie the Gentiles through faith preached before the Gospell vnto Abraham saying In thee shall all the gentiles be blessed So then they that be of faith are blessed with faithfull Abraham This testimonie is often repeated in the epistles of the blessed Apostle And Act 13.39 By Christ euery one that beleeueth is iustified That the same faith doth herewithall lay holde of saluation by our Sauiour Christ we read Act. 15.11 We beleeue saith the Apostle Peter through the grace of our Lord Iesus to be saued euen as they that is the beleeuing Gentiles doe For as it is else where affirmed Christ onely is saluation both to Iew also to Gentile Neither is there any other name wherby any may be saued Act. 4.12 Read also Eph 2.8 By grace are yee saued through Faith And Pet. 1.5 Yee are kept by the power of God through faith vnto saluation And verse 9. Receiuing the ende of your faith euen the saluation of your soules Of the which saluation the Prophets haue enquired c. Beleeue saith the Apostle Paul to the Iaylor in the Lord Iesus Christ and thou shalt be saued thine houshold And herevnto tendeth that comfortable speech of our San Christ himselfe so often repeated in the Gospell Thy faith hath saued thee Matt. 9.22 In which words he would incourage the poore woman to beleeue spirituall saluation by the comfort of that bodily health which shee had receiued from him For this verily was the ende of all the bodilie cures which our Sauiour Christ wrought as may bee perceiued by the testimonie of Saint Matthew chapt 8.16.17 Reade also the same comfortable speech Luke 8 50. Feare not beleeue onely c. And chap. 17.19 And againe chapt 18.42 Thy faith hath saued thee And Mark 9.23 All things are possible to him that beleeueth Finallie that Faith layeth holde vpon Christ himselfe it is manifest in that by faith Christ liueth in the faithfull and they againe doe liue in him Gal 2.20 And chap 3.27 By faith wee put on Christ And Eph. 3.17 Christ dwelleth in the heart by faith For the which cause it is that the true iustifiyng and sauing faith beareth the name of faith in Christ faith in the name of Christ the faith of of Christ faith toward Christ the faith which is by Christ and through his bloode c. Yea faith doth so lay holde vppon Christ that it doth most nearely vnite vs vnto him for euer in one mysticall bodie as the members of the naturall bodie are knitte to the head according to that of the Apostle Paul 1. Cor. 12. verses 12.13 and Ephes 2.18.19.20.21.22 And as wee read chapt 5.30 Wee are members of his bodie of his flesh and of his bones Hetherto of the former part of our description of the nature of faith It remaineth that wee shewe some proofes out of holie Scripture concerning those notable effectes which are ascribed to the same faith And first of all that it reioyceth the heart of the true beleeuer with ioye vnspeakeable and glorious Reade 1. Pet. 1.8 Reade also Rom. 5.1.2.3 and Iames 1.2 And Luke chap 1.46.47 and ch 2.10 That faith giueth boldnesse touching the profession of the name of Christ wee reade Romans chapter 10. verse 10. With the heart man beleeueth vnto righteousnesse and with the mouth hee confesseth to saluation Read also 1. Pet. 3.14.15 Matth. 10.28 c. That it causeth the soule of the beleeuer to haue comfortable trust and affiance vnder the Fatherly prouidence of God wee may easilie perceiue by the comfortable Doctrine and exhortation of our Sauiour Christ Matth 6.25 c. And chapter 10. verse 19 and verse 30. Wee may perceiue it also from the example of the Apostle Paul Act 27. c. 25. Syrs be of good courage for I beleeue God that it shall be so as hath bene tolde mee And againe 2. Tim. 1.12 I knowe whom I haue beleeued and I am perswaded that hee is able to keepe that which I haue commited to him against that day Reade also 2. Corinth 4.8.9 c. Likewise Psal 23. 46. 62. And Ps 119.50 It is my comfort in my trouble for thy promise hath quickened mee And Sam 30.6 When the people would euen forthwith haue stoned Dauid hee comforted himselfe in the Lord his GOD. Read also Hebr
works Neither do euill works simplie and in themselues considered condemne but rather infidelitie which is the root of all euill For to him that beleeueth Christ hath by his passion obtained forgiuenesse of all sinnes c. Read also the answere of Iohn Lambert another faithfull Martyr to the 31. Article obiected against him Good workes saith he make not a man iust but a man once iustified doth then good workes And so hath Augustine said of more ancient time that good works doe not goe before in him that is to be iustified but follow after his iustification He disputeth also that onely infidelitie is Peccatum damnans the sinne that doth vtterly cast men away Whereas faith is a generall medicine that healeth all sinne which the child of God may fall into These Christian paradoxes or strange sentences as they may seeme to be they are no other then our Sauiour Christ himselfe hath taught and namely by the similitude of a tree Mat. ch 12 33 34 35. Either make the tree good and the fruit good or else make the tree euill and the fruit thereof euill for the tree is known by his fruit O generation of vipers saith our Sa Christ to the proud Pharisies that iustified themselues made a great outward shewe of holines how can ye speake good things when ye are euill For of the aboundance of the heart the mouth speaketh A good man out of the good treasure of his heart bringeth forth good things and an euill man out of an euill treasure bringeth forth euill things Now it is faith onely which maketh a man like the good tree and infidelitie which maketh a man like the euill tree c. Wherfore well saith an other learned man Beza in his Annotations vpon the 2. Chap. of Iames. Who would euer haue thought that men could haue bene so vntoward as to say that good fruit doth make the tree good to the end they might bring in the iustification of mans own works and not rather to confesse that the tree must first bee good before it can bring forth good fruit For this verily as he truly saith is no lesse absurd foolish then if a man should be of this minde to think that the cause should come of the effect And thus insomuch as we must be iustified by faith in Christ before we can doe any good worke it followeth that neither any workes before nor any good works after can iustifie vs in the sight of God For we are herein altogether preuented by our Sauiour Christ who alone is our perfect righteousnes before God as hath bin sufficiently declared Wherein it may iustly be delightfull to euery true beleeuer to see mans workes defeated and abased that the works of our Sauiour Christ onely may be perfectly aduanced and established WHerefore that we may now at the last conclude this point of iustification by faith in Christ and also of saluation the blessed consequent therof let vs firmely assure our selues against al aduersaries of the grace of God that they contending for a meritorious righteousnes really infused and inherent in themselues and concurring with their faith the which also with them is no better then a morral vertue assenting generally to the truth of the Gospel without any particular assurance that the righteousnes and saluation of Christ is certainly theirs let vs I say assure our selues frō the former testimonies reasons out of the holy Scriptures that they are herein altogether most grosly deceiued in that they haue not learned or rather if wee speake of those that professe learning among them that they haue hardened their hearts against the euident instructions of the word of God which as wee haue seene both plainely and plentifully distinguisheth betwixt the righteousnes of works and that which is by faith yea in this doctrine of iustification doe oppose workes to faith as perfect contraries the one being of the iust God the other of sinfull man that according to nature this of grace infinitly aboue all naturall reason or power and reach that of mans proud challenge this of Gods most free gift onely proper to those whom God maketh newe creatures to himselfe by regeneration in Christ euen such to whom onely he giueth this speciall grace that in the deniall of themselues they humble themselues in themselues and reioyce onely in that righteousnes which God hath brought to light exhibited in our S C. Let vs therfore be specially wel aduised take heed that we neuer abolish true humilitie out of our hearts by mis-vnderstanding the reioicing of the Gospell as they do whosoeuer stand conceited in the merit worthines of their own workes For doubtles the magnifying of mans owne works ariseth from that proud and arrogant opinion which men haue first conceiued concerning the worthines of themselues and their owne persons how vnworthie soeuer in truth they be And whereas they would seeme to borrow the merit of their owne workes from the merit of Christ this being altogether without warrant from Christ it is to be accounted no better then a cunning shift euen a meere deuise and vizard to couer and shadow their pride withall For if they meant in good sooth to magnifie Christes merit and worthines they would according to the doctrine of Christ rest wholly and solely in the same as being most perfect and entier in it selfe Out of all question whatsoeuer is more then this it is of wicked and diuellish pride how goodly a glosse soeuer any shall put vpon it It is but poison in a glittering cup. Let it for euer suffice that our Sauiour Christ hath by his owne hand pulled off the counterfet vizard thereof as was alledged before Luk. 18. vers 9. c. where the proude Pharisie as we haue seene is reiected of God for trusting in his owne righteousnes though he pretended to be thankfull to God for those his imagined vertues whereof he boasted himselfe but the poore sorrowfull sinfull Publican is iustified before God Let popish Iusticiaries therefore following their elder brethren the Pharisies boast and glory in their own works as they lust we for our parts wil by the grace of God humble our selues with all the faithfull seruants of God in the sight of our sinnes vnworthines and reioyce only in the Lord and in the multitude of his free grace mercy only in and by our Lord Iesus Christ according to the tenure of his owne most holie word promise Isai 45.25 The whole seed of Israel shall be iustified and glorie in the Lord. According also to that 1. Cor. 1.30.31 and Ephe. 2.9 as was alledged heretofore VVhat Repentance is NOw let vs goe forward You haue already answered to two of the things last propounded to wit what is meant by the word to Iustifie and also what this other word to Saue doth signifie The third thing yet remaineth that is what Repentance is The which though it was touched in our entrance into the doctrine of
good as we read Isay Ch. 1 3. Ch. 5.20 21 ch 42.16 17. so forth to the ende of the Chapter And Ier. 4.22 My people saith the Lord is foolish they haue not knowne mee they are foolish children and haue no vnderstanding they are wise to doe euill but to doe well they haue no knowledge And Prou. 27.22 King Salomon speaking of the obstinate and impenitent sinner Though saith hee thou shouldest bray a foole in a mortar c. yet will not his foolishnes depart from him The ground of this wicked folly is selfe-conceitednes in a mans owne carnall and corrupt wisedome and therefore is the wicked man noted to be such a one as walketh after his owne imaginations As Gen. 6.5 and Prou. 6.14 The wicked man imagineth euill at all times And therefore verse 18. God is saide to abhorre such And Chap. 12.2 Hee will condemne the man of wicked imaginations Read also Ier. 18. verses 12.13 c. And verily there is very great reason why the Lord should deale thus seuerely against the man of wicked imaginations because according as the imagination is conceited both will and word and deede it selfe are carried all headlong as it were vpon swift running wheeles to worke all mischiefe Wherefore we may truly say that God in his holy iustice punisheth no sinne more grieuously nor more often and manifoldly then hee doth that proud conceite which euery man hath of himselfe and his owne waies For by reason hereof or rather for want of sound reason they doe not onely magnifie their owne imagined and counterfeit vertues obtruding them to God as it were for good and currant coine but also in a presumption thereof they doe easily dispense with themselues touching those sinnes whereof their owne conscience conuicteth them as if they were fewe and small in comparison of their vertues and therefore that God should easily beare with them c. The which wicked and diuellish presumption it cannot bee but GOD must most iustly abhorre and seuerely plague and punish them for Wherefore as the Prophet Isaiah exhorteth so let all such as minde the way to true wisedome forsake their owne waies and imaginations and returne vnto the Lord and he will haue mercy vpon them and to our God for he is very ready to forgiue Chap. 55.7 Moreouer in a like contrary respect as touching this word Wisedome Sinne is called by the name of Errour to wit such errour as commeth of ignorance or want of true vnderstanding and wisedome as Psal 19.12 Who can vnderstand his errours or faultes to wit such as hee committeth ignorantly or vnaduisedly c. Whereupon well saith a learned Interpreter Humanum est errare ignorare errorem suum It is a thing very vsuall with men to erre and yet to bee ignorant of their errour And therefore great neede haue wee all to pray to GOD with the holy Prophet as wee reade Psal 119.10 With my whole heart haue I sought thee let mee not erre or wander from thy Commandements And as the Prophet Moses teacheth vs to pray Psal 90.8 as was alledged before Hetherto of the first word Chacam which as was saide signifieth to bee wise from whence true Repentance is noted Secondly the same repentance is noted by the word Nacham which is a word belonging to affection and signifieth properly the alteration and change thereof by sorrowe for some thing rashly committed after that a man hath better bethought and aduised himselfe as may appeare by that reprehension of the Prophet Iere. Chap. 8.6 No man saith he repented him of his wickednesse saying What haue I done Where the word which the Prophet vseth is Nicham But as it followeth Euery one saith hee turned to their race as the horse rusheth to the battell The want of this change of affection vpon better aduise from the word of God maketh way to hardnes of heart and vtter impenitency if it be not maturely preuented as the same Prophet giueth to vnderstand both here and elsewhere as chap. 3 17. and Zech. 7.11.12 and Ezek. 36.26 The which if it once take place it is vehemently accursed and condemned by the Lord. Deut 29. verses 18.19.20.21 The third Hebrew word wherby Repentance is noted is Shobh which is as much to say as to returne And it may well note these three things vnto vs. Fiâ—st a ceasing of the former euill course of life Secondlie a turning or alienating of a mans heart from sinne Thirdly a returning to God with caâ—e of leading a godly life For it is a metaphore or borrowed speach taken frâ—m a mans bodily going and namely from that his going wherby he carrieth himselfe more more out of the right way vntill he returneth quite back againe So it is with the wicked soules of men For all of vs hauing naturally peruerse and crooked minds we are of our selues bent to practise peruerse and crooked things walking as it were in crooked wrong waies So that vntill we mend our liues it may truly be said of vs that we walk altogether from God as if we turned our backs and not our faces toward him according to the complaint of the Lord by the Prophet Ier. ch 2.27 And herein there is no ceasing but a continuall proceeding increasing in manifold rebellion against God so long as we are left vnto our selues as we read in the same prophesie of Ier. ch 3.5 Thou doest euill euen more and more And ch 8.4.5 whereupon it is that the exhortation to repentance is often renewed to the people of God vnder this word of râ—turning as in the same Prophet Chap. 3. verses 1.7.12.14.22 ch 36.7 Likewise Ezek. ch 18. ch 33. by an often repetition And Hos 14. v. 2.5 In this respect also and to the same end the people of God are often exhorted to seeke the Lord as Isay 55.6.7 Likewise Amos. ch 5. v 4.5.6 Thus saith the Lord to the house of Israel seeke ye me and ye shall liue But seeke not Bethel c. And againe v. 14. â—eeke good not euill that ye may liue and the Lord God of Hosts shal be with you c. Yea for more plainnesse and euidence of speach we are exhorted to seeke his face Ps 27.8 Hence also is that ofteÌ„ metaphore in the holy Scriptures that the lawes commandements of God are called the waies of God and that the licentious courses which wicked men doe rush into and wereby they wander goe astray from the Lord are called their own waies Isay 35.6 ch 63.17 Thus therefore by this word Shobh which signifieth to returne or to change a mans outward course or trade of life the change of the minde and inward returning of the heart to God is also vnderstood Neither is it to be forgotten here that a wicked and vnrepentant course of life is noted also by a forgetfulnes of God as Deut 32.18 Psal 9.17 and Psal 50.22 and Ier chapt 2.32 and chap 3.21 Read also Amos. ch 6.10
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
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
altogether prophane and abuse the blessed and glorious word and Gospell of God and our Sauiour Christ it is most iust that God should take seuere vengeance vpon them by giuing them ouer to strong delusion that they should beleeue lies c according to the holy menace of the Apostle Paul 2. Thessalon 2.10.11.12 For seeing it cannot be denyed but that it was iust with God seuerelie to punish the heathen for their smothering of the dimme light of naturall vnderstanding which was remaining in them as we read Rom 1. verse 18 c. Much more must it be acknowledged to be most agreeable to the most pure iustice of God to double his wrath against those that despise the perfit light of his Gospell and doe rebell against his most holie Spirit which shineth forth most gratiouslie and admirablie toward them in the same Nowe therefore for the conclusion of all obiections against the Fatherlie prouidence of our good God let vs come to the last question which is this Howe it should come to passe that the Lord of his infinit mercie granting his children the meanes of their saluation and most vigilantlie watching ouer their saluation yet some of the most deare and best beloued of them should be so left to themselues that they should at anie time fall into some greeuous sinne or other as king Dauid and king Salomon did Peter also and manie more when as God could by the gratious power of his Spirit haue preserued them from such grieuous falls Question Howe therefore may this be perceiued to accord with his Fatherlie prouidence and gouernment Answere The Lord doth hereby iustlie and yet also in exceeding great mercie chastice some former fâ—â—e either of negligence or it may be of some degree of presumption to make the humane corruption and infirmitie of all men without exception euery way more fullie knowne for the common instruction and admonition of all And also to this gratious ende among the rest that the reioycing of the children of God may neither rest in themselues nor vpon any other creature but onely in and vpon the Lorde himselfe who alone is the onely constant and neuer-failing direction strength and saluation of his people Moreouer euen in this wonderfull is the Fatherlie goodnes of God who neuer suffereth any of his children finally to perish in their falls but he raiseth them vp againe by repentance and reneweth the ioy of their saluation vnto them Wee are to wonder at it in deede and with admiration to blesse and praise his most holie gratious and blessed name for euer and euer Amen The whole answere is euident from the examples euen now alledged To the which purpose also let vs hearken to the Prophet Ieremiah chap 9. 23. 24. Let not the wise man glorie in his wisedome c. But let him that glorieth glorie in this that hee knoweth me saith the Lord for I am the Lord which doe shewe mercie iudgement and righteousnes in the earth for in these things I doe delight saith the Lord. Likewise the Apostle Paul 2. Cor 1.30.31 Let him that reioyceth reioyce in the Lord. Thus therefore for the conclusion of this discourse let vs resolue our selues vppon the vndoubted acknowledgement of the Fatherlie Prouidence of our most gratious and mercifull God against all the cauils that may by anie bee obiected against it For by the groundes of the Answeres alreadie alledged wee may with like facilitie answere euerie other whatsoeuer they may bee But what though wee should not be able throughlie to discerne the reason of some of Gods diuine proceedings and iudgements towardes any other of his childâ—en or toward our owne selues Should it be a sufficient reason for vs to call into question the Prouidence of God God forbid Excellentlie well saith M. Caluine that it is one of the chiefe exercise of our faith to be humbled vnder the mightie hand of God and with silence to rest quietlie in his iudgements Sciamus inquit vnum esse expraecipuis exercitijs fidei nostrae humiliari sub forti Dei manu cum silentio acquiescere eius indicijs In Psalm 39. vers 1â— Alas we poore wretches through our negligence doe not know many of those things which we both might and ought to know How then may wee presume or once imagine that we may attaine to knowe the reason of euerie secret worke and iudgement of God The mercie of the Lorde saith the holie Prophet reacheth to the heauens and his faithfulnesse to the cloudes His righteousnes is like the mightie or huge mountaines his iudgements are like the great deepe Psâ— â—6 vers 5.6 Read also Iob ch 33. ve s 1â— 1â—.14 Behold saith Elihu to Iob in this thou hast not done right I will answere thee that God is greâ—ter then man Why doest thou striue against him for he doth not giue account of all his matters For God speaketh once or twice and one seeth it not c. to wit vntill hee open the eares of men euen by their corrections which hee had sealed as it followeth in the 16. verse And againe chaptâ—â— 36. 22. c. Beholde God exalteth by his power What teacher is like vnto him Who hath appointed to him his way Or who can sayâ— Thou hast done wickedly Remember that thou magnifie his worke which men beholde All men see it and behold it a farre off Beholde God is excellent aboue that wee can knowe c. It is meete therefore that euery one of vs doe reuerence and with holie admiration glorifie and adore that in the Diuine counselles and workes of the Lord God whereof wee in our shallow conceits can apprehend no reason that may satisfie our curious and carnall mindes to our liking It ought aboundantlie to suffice all that bee godlie and dutifullie minded toward God that it hath pleased him to reueale vnto vs in his holie Scriptures so much as it is meete for vs for to desire to knowe And the rather also for that hee doth therwithall vouchsafe accordinglie to giue vs good experience if wee will open our eyes to see it that hee guideâ—â— and disposeth of all things both mercies and iudgements as they doe most ex â—â—isitelie serue in the ende to the manifolde profite and comfort of all his elect children and people VNto these manifold profites and comfortes therefore let vs nowe henceforth settle our mindes and call them altogether away from such hautie speculations as be too high and vnseemely for vs to climbe vnto For this is the second of those two latter pointes mentioned among the obseruations set down before the which as you answered doe serue to the more full opening of the comforts which are furthermore to be found in the faith of Gods Fatherlie prouidence And that to verie good purpose For if we can finde out this that all iudgements of God vpon the wicked and likewise that all his afflictions most sharp chasticements vpon his own children doe tende to their singular profite and
tormented in burning and they are burning euermore The fire of Gods wrath is to them vnquenchable and they are as an euerlasting matter to cherish and as it were to feede the same fire Wherefore let vs beloued in the Lord take our warning from this gracious admonition of our Sauiour to weepe for our sinnes and to seeke for mercie with God our heauenly Father through our Lord Iâ—sus Christ before the fearefull day of the Lord come vpon our selues Insomuch as it is certaine that the like daies are comming and the last day especially wherein all the wicked whosoeuer haue spoken or done any thing against the Lord Iesus shall bee iudged with fearefull iudgement yea with so terrible a iudgemeÌ„t that they sâ—â—l with the same thing that our Sauiour hath spoken concerning the Iewes to wit that the mountaines and rocks would fall on them to hide them from the presence of him that sitteth vpon the throne and from the wrath of the Lambe as we read Iude 14.15 and Reuel 6.16.17 Now the fift thing to be considered in this part of the storie is our Sauiour Christ his refusall of the potion which was offered vnto him at the place of execution before hee was fastened to the crosse The Euangelist Matthewe speaketh of it vnder the name of vinegre mingled with gall to signifie that it was a potion mixed with some sharpe and bitter ingredience but tâ—e Euangelist Marke speaketh more properly calleth it wine mingled with mirrhe It was a drinke most likely offered by some that bare good will to our Sauiour or at least according to a common commiseration of such as vsed to prepare a potion for the condemned persons fit to shorten the paines of their death by causing the blood to passe more speedily out of the veines and so to accelerate and hasten death it selfe But whatsoeuer the potion was wine or vinegre bittered with gall or sweetned with mirrhe our Sauiour perceiuing it to be a medicine he would not drinke of it to declare his willingnes yea and to performe indeed the enduring of that whole passion and paine which God the Father had in his iudgement appointed vnto him for vs. So perfectly louing and pitifull towards vs in thirsting after our saluation O therefore may it please thee O Lord our God and heauenly Father euen for thy holy Sonne our Sauiours sake to giue vs grace accordingly in some measure to loue thee and our Sauiour to be truly thankful and dutifully obedieÌ„t vnto thee through faith in his name that is in such a measure as we may neuer securely satisfie our sâ—lues in any measure which in this life we shall at any time attaine vnto Amen The last thing to be considered in this first part of the storie concerning the execution of the sentence of Pilate against our Sauiour is the inscription or title the which was set ouer his head vpon the crosse The which it is very likely was done together with the setting vp of the crosse it selfe before our Sauiour was fastened vnto it Wherein wee are to obserue these three things First the matter of the inscription or title as Pilate himselfe gaue direction that it should be and that in the three principall languages of all the world Hebrewe Greeke and Latine Secondly the sute of the high priests to haue the title altered Thirdly the constancie of Pilate in this point The which constancie of his is the rather to be noted because in all that went before he shewed himselfe but a light and inconstant man euen contrary to his owne conscience seeking by sondry deuises so long to satisfie the Iewes that at the last he doth wholy yeeld vnto them What moued Pilate in his owne intent to vse so constant a resolution in this matter whether because he thought indeed that according to the answer of our Sauiour vnto him concerning his kingdome it might be that he was appointed of God to be king ouer them in another manner then the kings of the earth are or for that he would therein doe the Iewes that reproach which he had pointed vnto before in that he asketh them shall I crucifie your king As though he should haue saide This must needes be to the reproach of your whole nation that your king should be put to so vile and base a death c. Thus what the minde of Pilate was in the inscription or title wee cannot precisely say Neither may we stand much in the commendation of this his constancie as any great vertue in him vnlesse we had seene better fruites of the vprightnes of his heart For Mark chap 15. verse 12. he himselfe speaketh of this title of our Sauiour with like acception as the Iewes would haue him write here The most that we can say of him in this action is this that he for his part honoured our Sauiour no more by this title then Caiphas did by his prophesie Iohn 11.49 50.51.52 But the most wise and gracious counsell and prouideÌ„t hand of God is most euidently to be seene and acknowledged not onely in the action it selfe but also in all the circumstances thereof First in that Pilate setteth downe the title so that it did not directly sound to any reproach against our Sauiour but rather as was said before so as it might be a iust conuiction of the extreame wickednes of the Iewes as the Iewes themselues sawe euen according to that which our Sauiour himselfe had set forth vnto them but a litle before by that parable of the housholder who let out his vineyard to vnfaithfull and rebellious husbandmen Mat 21.33 c. Secondly in that he commandeth that the title should be written and set vp in text letters in the three principal languages of the whole world Hebrew Greeke and Latine the which was moreouer and besides any ordinarie inscription of the crime of the condemned as appeareth in that as the Euangelist testifieth many came euen for this cause the rather out of the citie to see and to reade it Now therefore insomuch as this action of Pilate was so euidently ordered as it were by the hand of God and that he guided his penne or the penne of the Scriueners or Painters from his mouth so as the Iewes could not in any the least iote cause him to alter it let vs the more reuerendly consider of it and of the excellent purpose of God manifested therein for our singular instruction and comfort The words of the title are in themselues very honourable to those that vnderstand them aright as all of vs ought to doe For first they are all of them of excellent signification and they are also categoricall and affirmatiue in such forme as they are recorded by all the Euangelists though some set them down more breifly then other as Marke THE KING OF THE IEWES as Luke THIS IS THE KING OF THE IEWES as Matthew THIS IS IESVS THE KING OF THE IEWES and as Iohn most fully IESVS OF NAZARETH KING OF THE
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
in such places where the faithfull and diligent preaching of Gods word the chiefe preseruatiue against this leauen of false doctrine is most wanting So that for some supplie of so great a defect what may wee thinke to be accounted of the bookes of one impression though of more then a thousand yea though the same booke should be imprinted thousand after thousand manie a time But to this it may be saide that not manie thousands among many millions of people are so well minded as to be studious in reading of good and godlie bookes And in verie deede it cannot bee denyed but that it is too true Neuerthelesse this wee may as truely answere that God hath his thousands and seuen thousands in his Israel better minded then anie one or manie of vs are priuie vnto Now therefore good Christian brethren what remaineth but onely this that we be wise and carefull to vse all such good helpes as God vouchsafeth to best 〈◊〉 vpon vs in their due time and place so farre as wee shall finde them to be profitable vnto vs but the chiefe helpes alwayes with greatest care and diligence â—his great grace of Christian wisedome and discretion with all other neceâ—â—â—rie for vs our good God and most gratious and mercifull Father graunt vnto vs all both Preachers Hearers Writers and Readers working them in vs by his most holie Spirit through his rich mercie in the Lord Iesus To whom with the Father and the holie Ghost three most glorious diuine and distinct Persons one true and euerliuing God almightie and in all things all-sufficient be all praise honour and glorie nowe and for euer Amen London October 1606. Yours in the Lord with the best dutie and seruice that hee is able most willing Robert Allen. Page 5. line 3. of this Preface For beeing I pray read to be The rest of the Errata through the whole are noted at the ende of the last Booke yet so as not all there mentioned are to be found in euery Booke THe Christian Reader â—ath in the Heades or chapters following the contents of this first book of The Doctrine of the Gospel or second part of the Treasurie of Catechisme set before him in a short viewe Yet so as hee may vnderstand that vnder the heades mentioned there are many particulars and much varietie of matter both for instruction confirmation and comfort of faith and also for duties of obedience deducted from the same The which would be ouerlong and the lesse necessarie to be set down here because the geneâ—all being found according to the present direction the particulars will readily offer themselues THE GENERAL CONTENTS of the first â—ooke WHat the Gospel iâ— pag. 1 2 3. How the Gospel diffâ—reth from the Lawe pages 4. 5. â— How the Law accorâ—eth with the Gospel pag. 7 8 9. Who are fiâ— hearers of the Gospel pag. 10. The Gospel exalteth those orâ—â—â— whom the law humbleth pag. 11. Faith mâ—st necessâ—rie to saluation pag 12. 13. Faith most pleasing to God And why pag 14. What Faith is pag 15. 16. 17. 18. 19. 20. God iustifieth sinners pag. 21. What Iustification is pag. 22. 23. c to the 33. pag. What Saluation is pag. 33 34 where the title of the page 〈◊〉 wrong Iustification and saluation onely by Christ pag. 3â— 36 3â— 8. What Repentance is pag 〈◊〉 4â— c. to the. pag. 45. The â—â—acâ—â— of Reâ—entance pag. 46 c. to 71. The â—â—â—â—rence betwixt Reâ—eneration and Repentance 72. The Doctâ—â—ne of the Gospel as persed through the holy Scriptures 73. A briefe summe of the Doctrine of the Gospel pag. 74 75. A generall diuision of the Articles of the Faith or Beliefe 76. The Ground of the Article pag. 77 78. Beliefe in oâ—e onely God The Meaning of it pag. 79. 80. c. to the 87. In the which page is a large discourse shewing what manner of one God is The Promiâ—e belongâ—ng to this Article pag. 87. Where the titâ—e of the page faileth It belongeth to euery Christian. pag. 88 89. 90. The Comforts and benefites of it pag â—1 to 96. The Duties arising from the comforts pag 97 c to the 109 pag. The Danger of not beleeuing in one onely God 1â—â— 100. Beliefe in one onely God three distinct Persons Beliefe in God the Father The Ground and meaning of it pag. 107. c. to the 116. The Promise pag. 117. The Duties In the same pag. and the next The Danger of not beleeuing this Article pag. 119. The Ground of it pag. 120. 121. 122. 123. The Meaning of it pag. 124. The Promise pag. 125. The Comforts pag. 126 127. 128. The Duties in the same pag. and 129. 130. The Danger of not beleeuing pag. 131. Bâ—â—â—â—fe in God the Father Almightie The Ground and meaning of it pag. 132. 133. The Promise pag. 134. The Comforts in the same page and 135. The Duties pag 136. 137. The Danger of not beleeuing pag. 138. Bâ—â—â—fe in God the Father maker of heauen and earth The Ground and meaning of it pag. 139. 140 c. to the 169. In a large discourse where the whâ—â— Historie of the creation is declared The Promise be â—nâ—ingâ—â— it pag. 169. The Comâ—â—â— begâ—â—â—ing in the same page are continued to the. page 173. The Dâ—â—â—aâ—◠〈◊〉 pag 174 175 c. to the 183. The danâ—er of â—ot â—eâ—e 〈◊〉 thâ—â— Article pag. 183. 184. The 〈…〉 c to the 207. pag. By a large inquirie anâ—wâ—â—â—le to the â—arâ—e 〈…〉 all creatures Persons causes and actions The Promiâ—e â—et 〈…〉 prouident Father for his children is set down page 〈…〉 â—1 1â— â—â— â—3 Beâ—â—â—e in the Fatherly Prouidence of God The Câ—mâ—orâ— contained in thâ—â—e promises are prosecuted from the 214. pag. to the 248. 〈…〉 yet not larger then the argument it selfe requireth The 〈…〉 which those comforts call for doe followe in the same pag. and pag â— 9. 250 25â— 252. 25. to 256. The Danger 〈◊〉 not beleeuing in Gods Fatherly Prouidence 256. 257. THE DOCTRINE OF THE GOSPEL HAuing through the goodnes of God finished the first part of our Treasury of Christian Catechisme or instruction concerning the morall Lawe of God let vs trusting in the same his diuine goodnesse and mercy vse as good diligence as we can in like manner of familiar instruction to enquire into the Doctrine of the Gospell Yea let vs search after it as after the most rich and precious part of our spirituall treasure according to the holy testimony and profession of the Apostle Paul Philip. 3 8 9 Doubtlesse I thinke all things but losse for the excellent knowledge sake of Christ Iesus my Lord for whom I haue counted all things losse and do iudge them to be dâ—ngue that I might winne Christ And that I might be found in him that is not hauing my owne righteousnesse which is of the lawe but that which is through the faith of Christ euen the righteousnesse which is of God through faith c.
hath no well grounded and setled perswasion that hee may lawfully and with a good conscience doo them The other place is of such things as be in themselues without all question good and plainlie warranted by the word of God But neither the one nor the other as the Spirit testifieth in either of those places are of any reckoning and allowance with God if they be not done in faith No not the very best actions and duties either of mercie to men destitute or of religious worship to GOD all-sufficient Whether it bee preaching or hearing of the word of God or prayer or vse of the Sacraments or any other religious dutie beside Herevpon because the matter is of great importance let vs staye yet a while longer to make it plaine by some particular proofes And first that the preaching of the word by such as are without true faith is of no account with God as touching them that doe so preach it read Math. 7.21.22.23 For our Sauiour Christ professeth plainely that hee cannot approoue of them Likewise that hearing is to no profit and therfore also nothing pleasing to God if it be not mixed with faith wee reade it plainely affirmed Hebr. 4.2 It is faith that maketh the Gospell to be vnto all beleeuers as the cup of saluation but vnto all vnbeleeuers it is through their owne infidelitie and contempt as it were a viall of the wrath of God For such is the similitude whervnto the holy Apostle alludeth in that place as the Greeke word Sugcecramenos in English mixed plainly sheweth And further that Prayer is nothing auailable without faith the Apostle Iames is our warrant cha 1.6.7 Let him saith the Apostle that asketh aske in faith and not wauer for hee that wauereth is like a waue of the Sea tost of the winde and carried away Neyther let that man thinke that hee shall receyue any thing of the Lorde And againe chap. 5.15.16 It is the prayer of faith onely which is auailable The prayer of faith saith the Apostle shall saue the sicke c. Hence it is that our Sauiour Christ doth so earnestly admonish his Disciples that they should beleeue to obtaine whatsoeuer they prayed for prouided that first of all they had good assurance that they asked such things onely as were agreeable to the will of God Mark 11.24 And touching the holie Sacraments First Baptisme to all such as despise knowledge and finally continue in vnbeleefe it is but as a seale set as it were to a blanke though not on Gods behalfe but for their owne vnbeliefe and wickednes sake Vnlesse wee shall adde further as the truth is that through this wickednes and vnbeliefe the charter of Gods couenant turneth at the last to be as a writ sealed vp to their greater condemnation through the iust displeasure of God For it is in no wise the outward washing of the water which saueth as the Apostle Peter teacheth 1. Ep. cha 3. but the reuerend expostulation or holy chalenge as it were which faith maketh in that it reasoneth from the effect of a good conscience to argue the truth and validitie of the signe and seale therof from the efficacie of Christes death the which also is yet further warranted by his Resurrection c. as it followeth in the same place To the further vnderstanding whereof let vs well obserue that the true iustifying Faith where it is throughly rooted and grounded it hath a holie boldnes or confidence and that it invinciblie striueth for the maintenance of that right and interest which it hath in the mercie of God through Christ against all temptations which rise vp to the contrarie As though the Christian soule should pleade before God against them all thus Is it not thy good will O gratiou GOD to confirme the couenant of thy grace and mercie for euer with mees touching the forgiuenesse of my sinnes through the death of thy sonne wherof thou hast made holy baptisme as a faithful and irreuocable seale and assurance vnto me Yes Lord I verily beleeue that thou wilt for euer ratifie and confirme it I will not neither can I doubt of it seeing I knowe that my Sauiour Christ is to this very end risen a conquerer of sin and of death and of the Diuel and that he hath through his most precious blood perfected our reconciliation and redemption with thee and by his resurrection declareth that he hath iustified vs before thee for euer How should I then trusting in this thy perfect grace giue place to any feares or doubtings which at any time either my owne fraile nature or the Diuel or any of his instruments shal suggest To this effect doth the wordes of the blessed Apostle Peter tend 1. Piscator in Analys scholijs obseruationibus in haec verba Apostoli Epistle 3 21 22. Baptisme saith he saueth vs that is it is a sure testimony that God will surely saue vs for euer but not in that the filth of the flesh that is the outward soile of the body is put away to wit by the outward washing of the water but in that a good consciēce maketh request to God that is pleadeth with him concerning the inward and spirituall fruite and effect of Baptisme through the death and resurrection of our Sauiour Christ as was saide before To the same purpose saith Ananias to Paul as wee reade Act. 22 16. Bee thou Baptized and washe away thy sinnes by calling on the name of the Lord. Hee ascribeth we see the inward apprehension of that to the vertue that is to the faith of prayer which is onely sacramentally signified and offered by the outwarde washing of the water And concerning the Supper of the Lord. Though the comfortable nourishment of this holy Sacrament is most pleasant and battlesome to the soule of euery beleeuing Christian as a feast or banquet most worthy to be preferred aboue all other the most delicate and full feastes that may bee yet to vnbeleeuers though verily altogether through their owne default and not by any the least failing on Gods part it is in effect no more then a faire signe to the traueller when he passeth by it but regardeth not to tast of that prouision which is plentifully prouided in the Inne And no maruell though the best actions of vnbeleeuers bee of no account with God seeing for want of faith their very persons are accounted and bee in very deede wholly corrupt and defiled in his sight Behold therefore the excellencie of faith which maketh both our selues and all that wee doe pleasing to God insomuch as by faith wee are made the children of God Iohn Chap. 1 11 12 and Gallat 3 26. Hebrews 11 4. And also because all the holy ordinances of God are by it made profitable to the furtherance of our saluation both word prayer Sacraments and all things else as we haue now seene Question But what I pray may bee the reason why faith is so pleasing to God that it maketh our selues
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
our iustification may yeelde most perfect glorie and praise to the free grace and mercy of God as Ephes 1 6. Thirdly we are iustified in such sort as the death and sacrifice of our Lord Iesus Christ may without any the least impeachment be acknowledged as it is in truth of most high value merit before God Tit. 3 5 6 7 1. Pet. 1 8 19. Finally we are iustified so as most perfect comfort may be warranted vnto vs in our greatest temptations against the guiltines of sinne and the feare of death Hell according to that of the Apostle Paul Rom. 7 24 25 1. Cor 15 57 and 2. Ep. 1 9. Philip. 1 20 21. But all these excellent comfortable effects follow iustification by faith in Christ cannot stand with any imagined iustification by the worthines of our own works in any parcell or part thereof which would euen falsifie the truth of faith it selfe It followeth therfore that we are perfectly iustified in the sight of God by faith in Christ not by our owne works How thē is this word of iustificatiō to be takē whē it is applied to works as the Apostle Iames doth beeing drawen therevnto vpon a speciall occasion Verilie no otherwise as was answered but as workes may outwardlie argue and declare to others and inwardlie confirme to our selues the truth of our faith in Christ which onely is the instrument of our perfect iustification by him And so doth the Apostle Iames expresse his owne meaning chap 2.18 in that hee giueth plainly to vnderstand that it is the duty of euery Christian to shew forth his faith by his works And this is that which he disputeth in this latter part of the chap as it is further euident in that he had to deale against such as boasted that they had faith when in the meane while they were voyde of all good workes In maior annot in vers 14. ca. 2 The which place of the Apostle Iames to the end it may be the better vnderstood I will here set down the learned and diligent interpretation of M. Beza for the acording of either Apostle with other In so much saith he as Sophisters wee will in our language call them Cauillers doe vrge no other place to wit of holie Scripture more stoutlie to the ende they might ouerthrow the doctrine of the grace of God and that truely in such sorte that this Epistle hath ben for the same cause refused of some as if it were contrarie to sound doctrine therfore I for my part will the rather indeuor briefly to giue some light to the vnderstanding of the same place to the end it may plainly appeare that it neither maketh any thing on the behalf of the Cauillers neither yet containeth any thing differing from the sound and true doctrine of iustification by free fauour grace To the which end as saith this excellent Interpreter the Apostles drift is principally to be considered Hee had before dealt against those that would seeme to liue holily though in the meane while they were accepters of persons and hee hath pulled away from them their false visard of holines But now hee setteth vpon another sorte of men that is vppon such as putting vppon the bare knowledge of the doctrine of the Gospell the title of faith doe so rest in that their deuise as if they were of all other most righteous men though in the mean season their whole life aboundeth in much wickednes so farre off are they from the practise of charity And this to be the Apostles drift it is so cleare that I suppose saith Beza the Cauillers thēselues wil not denie it to be so Now let vs consider after wat maner such men are to be reasoned against Paul specially in his epistles to the Romans and to the Galatians is alltogether in this to teach that wee are freely iustified by faith without workes or which is all one by faith in Christ Wherfore is he so Surelie because he bickered with them who either did set their own merites in stead of grace or else did couple ioyne them with grace It was behoouefull for him therfore first of all to discusse the right way of iustification in so much as they instituted false wayes meanes in stead of the true But as touching these to wit with whō the Apostle Iames hath to deale like as the controuersie with thē is altogether contrarie so the matter it selfe sheweth that hee was to take a cleane contrarie course in his disputation against them For they that is to say some among the Romans and Galatians to whom Paul wrote they sought to establish iustification by works these that is some among them to whom the Apo Iames did wright they did not onely remoue iustification from workes but also they tooke away euen works themselues Wherfore like as against these free iustification by faith is so defended that not good works thēselues are taken away but only the power of iustifying is withdrawn from them so here who seeth not that euen in a contrary course works are in such wise to be established that although the power of iustificatiō be not yeelded to thē yet that true iustification may be discerned by them as by the effects therof I will vtter the matter yet more plainly saith the Interpreter There to wit in Pauls epistles the question is concerning the cause but here that is in the epistle of Iames it is about the effects There Paul cometh down from the cause to the effect here Iames from the effects goeth vp to the cause There the question is how wee may be iustified here howe it may be perceiued that wee are iustified There works are excluded from beeing the cause of iustification here it is firmely determined that they are the effects of iustification There it is denied that the works of those who are to be iustified do goe before here it is affirmed that they do follow after that men are alreadie iustified For to what purpose were it for a man to prooue against these that wee are not iustified by workes seeing they are so farre from ascribing more vnto workes then is meete that they do not require them as true testimonies of righteousnes The which things beeing so who seeth not how miserablie the Sophisticall cauillers are deceiued for want of true light of iudgement in that they goe about to accord Iames with Paul as if either of them handeled one and the same question concerning the causes of iustification Hence cōmeth that their crooked distinction of workes morall and ceremoniall as though these onely to wit the ceremoniall were excluded by Paul c. Hitherto out of Beza his annotations Thus therfore hauing sufficiently as wee trust for the course of this our exercise declared the truth of this great and high pointe of our iustification by faith wee might come now to the second pointe pertaining to the explication of the former answer touching the promise of iustification
them shall haue mercie And let vs well obserue that forsaking of sin doth alwaies go with true confession that we may find mercie with God For otherwise confession shall but make way to further condemnation seing it is in truth no better then a reioicing or iustifiyng of men themselues in their sinnes when they acknowledge themselues sinners and yet doe neuerthelesse continue and abide still in them Reade also the curse of hiding and cleauing to sinne Isai chapt 30.1 But as touching true confession and forsaking of sinne let vs here obserue further that as it is beneficiall to our selues so it is singularlie to the glorie of God according to that we read Ioshua 7.10 Wher Ioshua exhorting Achan to confesse his sinne hee biddeth him Giue glorie to God And the prophet Ierem chapt 13.16 Exhorting all Estates to Repentance hee vseth the same wordes Giue glorie to the Lord your God before he bring darknes c. And so it hath been vsuallie acknowledged in the Church yea euen of the wicked themselues though ill practised and applied of them as we read Ioh chapt 9.24 Giue glory vnto God say the Pharisies to the blind man whom our Sauiour had made to see wee knowe that this man is a sinner As if they should haue said confesse thy selfe to be a counterfet or else to be healed by some other way then by Christ Hitherto of confession to God There is also as was said a confession or acknowledgement of sinne from man to man But this confession or acknowledgement is not properlie for the remouing of the guiltinesse of the sinne which God onely forgiueth but either for reliefe of conscience by mutuall counsell and comfort against despaire when the soule is oppressed and confounded with feare and sorrow c. according to that saying of the Apostle Iames Acknowledge your faults one to another and pray one for another that yee may be healed for the prayer of a righteous man auaileth much if it be feruent Or labour some We may read it thus The earnest prayer of a righteous man auaileth much chap â— 16 Or els this confession of man to man is for some charitable satisfaction and reconciliation of the one to the other concerning such offenses and vnkindnesses as doe manie times grow vpon sondrie occasions betwixt them And this is with greater or lesse sorrow and humbling of the partie offending according to the commandement of our Sauiour Christ Matth 5.23.24 If thou bring thy gift to the Altar and there remembrest that thy brother hath ought against thee leaue there thine offering before the Altar and goe thy way first be reconciled to thy brother and then come and offer thy gift c. And in such cases euerie Christian ought to remit and lay away the offence conceiued with great facilitie as they that are easie to be intreated according to the further instruction of our Sauiour Christ chapt 18. verse 21. c. And Luk 17.3.4 Take heede to your selues if thy brother trespasse against thee rebuke him And though hee sinne against thee seuen times in a day and seuen times a daye turne to thee saying It repenteth mee thou shalt forgiue him But what if hee will not forgiue him so dooing The partie seeking reconciliation may haue neuertheles peace in his conscience before God who accepteth of the submission though the froward and vncharitable partie will not regarde it Let this suffice for the opening of the first branche of the answere Secondlie concerning indignation and hatred against sinne yea against our selues for sinne read Psal 97.10 Yee that loue the Lord hate euill Amos ch 5.15 Hate euill and loue God And Rom 12.9 Abhorre yee that which is euill and cleane to that which is good And in the Epistle of Iude. vers 13. Hate ye euen the garment spotted by the flesh This was the commendation of the Churche of Ephesus that it could not forbeare them that were euill And that they hated the workes of the Nicolaitans which the Lord himselfe hated Reuel 2.2.6 And contrariwise a wicked man is described by this propertie that hee doth not abhorre euill Psa 36.4 Wee abhorre and shunne many noysome diseases with much loathsomnes as the pockes the foule leprosie the plague c. But wee ought to loathe and shunne sinne the cause of all loathsome and noisome diseases much more Nowe for examples sake concerning such as haue had indignation against themselues for sinne consider of Iob chapt 42.6 I abhorre my selfe and repent in dust and ashes Namely because hee had sometime vnaduisedlie muttered against the correction of God vpon him And of Dauid Ps 73.21.22 Certainly my heart was vexed and I was pricked in my reines So foolish was I and ignorant I was a beast before thee And of Agar Prou 30.2 Surelie I am more foolish or as the word signifieth brutish then any man ought to bee I haue not the vnderstanding of man in mee The holie Prophet complaineth of his naturall ignorance and of the euill fruits therof Consider also the example of the Apostle Paul Rom 7 O wretched man that I am And of Ezra 9. verse 10. and of Daniel ch 9.7 8. And note also that as wee must principally hate sinne in our selues and as it were throw the first stone against our selues for it so must wee with like hatred detest it in others without respect of persons after the holie example of Iaakob concerning the sinne euen of his owne sonnes The which hee did not onely at the first but to his dying day Of Reuben his eldest sonne he saith Thou hast lost thy dignitie c. And of Simeon and Leui hee saith they were brethren indeede as though he should say according to the common Prouerb Neither barrell better herring Into their secret let not my soule come my glorie be not thou ioyned with their assembly c. Cursed be their wrath for it was fierce and their rage for it was cruell c. Gen 49.4.5.6.7 In which anger of Iaakob is represented the verie indignation of God himselfe against sinne Read also Ps 26.5 31.6 101.3 and 139 21.22 and 119. vers 128. 163. And for the signes of detestation read Ier 31.19 I heard Ephraim lamenting thus Thou hast â—orrected me and I was chasticed as an vntamed calfe c. Surely after that I conuerted I repented and after that I was instructed I smote vpon my thigh I was ashamed yea euen confounded c. And Luk 18.13 The penitent sinner is by our Sauiour Christ described to haue smote his breast saying God be mercifull to mee a sinner It is as much as if one should say O that my legge should euer haue carried mee to such an enterprise O that my hand should euer haue bene employed about such an euill seruice O that my wicked heart especiallie should euer haue yeelded consent therevnto c. Read also Nehemiah chap 5.13 Hee shooke the lappe of his garment with a holy imprecation against them that
all such doe put off the feare of the euill day farre away from them and imbrace the momentany pleasures of sinne as if the Lord made no such great matter of sinne as faithfull Preachers would make vs beleeue or though euill do come vpoÌ„ others yet euery man is readie to sooth himselfe that it shall not come neare him as if they were at agreement with hell c. and therefore are bold to elude and mock at all the iudgements of God saying Let vs eate and drinke for to morrow we shall die And Mal. 3.14 It is in vaine to serue God c. Or else as was answered they doe so presume of the mercy of God as if there were no iustice to be feared from him as Ier. chap. 18. verse 18. and Micah chap. 3.11 and againe Ier. 7.4 c. 9.10 But howsoeuer they flatter themselues and suffer themselues to be bewitched of the Deuill yet their iudgement sleepeth not as it is expresly testified and denounced against all such by the holy Prophets of God Isai châ—p 5.19 and cha 22.12.13.14 and cha 28.14.15 c. and Amos. cha 5 1â— and chap. 6.1 c. and chap. 9.10 Read also Psal 10.4.5 6. and 50.21 7â— 11 and 94.7 and Zech. 1.12 And 1. Cor. 15.32.33.34 Iob. ch 22.13 Secondly that the present pleasure of sinne which is very vehement and inticing to our wicked nature Siâ—â— may in this respect be â—oâ—pared to the poison oâ— that kiâ—de of Sâ—â—â—e 1. which thouâ—h â—t â—â—â—ng deadly yet alâ—◠〈◊〉 the flâ—sh of him that is sâ—â— g with a plea a t and tickling delâ—gâ—t as a most sweet sugred drunken bait 〈◊〉 another speciall hinderance of repentance it may be euident from that which we read of the wicked man Iob 22.11 c. His bones are full of the sinne of his youth and it shall lie downe with him in the dust When wickednes was sweet in his mouth c. Degustatis malè iucundis voluptatibus saith one vix diuelli ab his paâ—â—umus We can hardly be haled from ill pleasures that be delightsome after we haue once tasted them And Iames. 1.14 Lust is compared to an inticing baite And Heb. 11.25 the Apostle giueth to vnderstand that the wicked are caried after the momentanie pleasures of sinne Which Moses guided by the spirit of God refused and chose rather to suffer affliction with the people of God and therein made the best choise But the wicked they say as the adultresse saith Pro. 7.18 Come let vs take our fill of loue vntill the morning let vs take our pleasure in daliance And cha 10 23. It is as pastime to a foole to doe wickedly And Ier. 4.10 The wicked delight to wander And 2. Tim. 3. verse 4 The wicked are described to be louers of pleasure more then louers of God The Apostle speaketh not onely of inordinate and vnlawfull pleasures but also of pleasures in things lawfull so farre forth as by the immoderate vse of them the minds of any are withdrawne from the loue of God Thus the pleasure of sinne and all sinfull pleasure is a hinderance of repentance Thirdly that hope of long life with those false imaginations mentioned in the answere are a great hinderance of repentance not onely mens practises in putting off from day to day but euen the open speaches of many doe declare For they say still time enough yet Euery one thinketh he hath a dispensation in youth to follow the lustes of youth It is enough we thinke to be sober and stayde when we come to age Yea and the Deuill hath made this hellish prouerb currant in the mouthes of many A young Saint an old Deuill c. This wicked vanitie and presumption of youth K. Salomon doth most wisely discouer and sharply rebuke and also correct by wholesome counsell Eccles 11.9.10 and so forth from the beginning of the next chapter Reioice ô young man in the daies of thy youth and let thine heart cheare thee in the daies of thy youth and walke thou in the waies of thy heart and in the sight of thine eies As though he should say Seeing thou wilt needes haue it so well goe on But know saith the wise King that for all these things God wil bring thee to iudgement c Read also for the reproofe of this folly Luke 12. â— Mark chap. 13.33 c. 3â— and Luke 21.34.35.36 and 1. Thessa 5.2.3 Râ—uel â— â— and chap. 16.15 And besides though a man should liue long who knoweth whether â—â—st all haue grace at the last to repent It is well obserued that although God would let vs haue one example of repentance at the last end recorded in the holy Scriptures namely the thiefe on the Crosse that none truly repenting at so sodaine an instant should despaire yet he hath recorded no more then one that none might be imboldened to presume Finally this may euerie man assure himselfe of that if hee doe not truelie repent nothing that he himselfe or that any other can possibly doe for him shall stand him in any steed before God Except yee repent yee shall all perish as our Sauiour Christ flatly affirmeth Luke chap. 13 3.5 Fourthly that wicked company is a hindrance to repentance yea a mightie prouocation to goe out euen to a desperate course of sinning the holy Ghost giueth to vnderstand by a most carefull warning against this danger Pro. 1.10 c. and chap. 23 19 20 and chap. 24 21 22. Read also chap. 22. verse 24.25 And fiftly concerning the example of the multitude and the broad and licentious way that they walke in how dangerous a prouocation that is it may be likewise perceiued by the admonition of the Lord Exod. 23 2. Thou shalt not followe a multitude to doe euill c. And Luke 13 24. Striue to enter in at the straight gate c. And Mat. 7.13.14 Sixtly what a stumbling blocke the prosperitie of the wicked is wee may consider from the example of Dauid Psal 73.2.3 c. As also in the same place of what strength the seauenth hinderance is in that there are no bandes euen to their death but all goeth on in an euen course as the cloth that is wouen with euen and vnbroken yarne But that this is no sure token that God is pleased with such Reade Iob. 21.6.7 c. And though one of a thousand liuing wickedly doe truly repent at the last what incouragement may any take from thence seeing such a one a thousand to one though he liue an hundreth yeeres yet he shall be accursed Isay 65 20. Vaine is it therefore that the coÌ„mon sort are so much led away to like and speake well of them that haue lâ—â—ed wickedly when they dye quietly like a bird as they say and counterfet a liâ—tle charitie in forgiuing all the world c. Touching custome in sinning how that confirmeth sinne and hindereth aâ—â—â—ell doing reade Ier. 13 23. Can the Black-more change his skinnne or the shee
water but hee is rather to be likened to one that is for the most part tossed in the rough and raging waues of the maine sâ—a where one huge billow followeth vpon the neck of another so that if hee should not looke well to his tackle cast the anker-hold of his soule into the sure hope of Gods deliuerance he could not be saued And this plainely sheweth that although the doctrine of beleeuing in God is a lesson wherewith wee begin to teach and catechize children yet it is in the practise of it so great a lesson that the oldest among vs haue not so learned it that we may perfitly take it forth as children vse to speake Wherefore let vs I pray you euen al and euery one of vs giue diligent heed to the Prophets holy exhortation whom God hath set forth as a most experienced School-maister of faith vnto vs as it followeth in the latter part of the Psal When at any time we find our selues combred in our minds euen as if we should be ouerwhelmed with temptations let vs practise the remedy which he telleth vs of froÌ„ his own probatum-est that is let vs empty our hearts by powring forth our complaints and supplications to our good and mercifull God So no doubt shall the force of all the temptations bee broken and continually let out as the swelling waters by a most commodious sluce Neither let vs marueile though toward the end of our Psalme The meaning of it the Prophet so greatlie debaseth trust in Man or in Riches for alas what are they to deliuer or saue a man c Wherefore seeing as the Prophet concludeth both power and mercie belonge vnto God let vs according to the paterne which is set before vs quietly repose our soules onely in and vpon the Lorde nothing doubting but with him wee shall finde most tempestiue seasonable and happie deliuerance and saluation Reade also Psalm 33.16.17 and 146.3 c. Thus then wee haue Dauid for one notable example But he is not alone wee haue Abraham also Genes 15.6 Rom. 4.3 Abraham beleeued the Lord and hee counted that to him for righteousnes And Paul Acts 27.25 I beleeue God saith hee that it shall be so as it hath bene told me Yea we haue a multitude of examples which the Apostle calleth a clowd of witnesses Heb ch 11. And v. 6. of the same ch it is affirmed generallie that euery one that cometh vnto God must not onely beleeue that God is but also that hee is a rewarder of them that seeke him Hitherto concerning the proofe and ground of the article Question NOw in the second place how were you taught according both to the doctrine and also to the examples of faithfull men recorded in the holie Scriptures to vnderstand these wordes I beleeue in God Answere I haue bene taught that in professing that I doe beleeue in God my meaning must bee this that I am verelie perswaded that the onely true God of Heauen and of Earth is and according to his most holie and faithfull couenant will foreuer be my good and gracious God in all things and that therefore I doe vndoubtedly put my whole trust and confidence in him looking for all good things from him for comfort in all and against all euill and finally for my deliuerance out of all euill and for eternall happines and glorie in his heauenly kingdome through his free grace and mercie alone This is so euident from that which hath alreadie bene declared that wee will not stand vppon any further explanation or proofe of it We will therefore goe on forwarde But before yee can beleeue in the onely true GOD aright it is necessarie that yee knowe who and what manner of one God is that yee may be able to put an infinit difference betwixt him and all things whatsoeuer besides This hath bene partlie declared from the preface or generall reason of the tenne Commandements in the former parte of our Treasurie Yet because the more full declaration or as we may say adornation and enriching of this excellent point of Doctrine belongeth to the Gospell therfore it is meet that here wee doe make a more full inquirie into it This wee may doe as I suppose in the order following First if wee search out and sorte togither the excellent titles of the Deitie which shew and declare what manner of one hee is most entirelie in his owne Diuine nature Secondly if wee consider what those titles bee which shew what manner of one hee is in respect of his creatures And therein first what hee is more generallie toward all And then more particularlie what hee is First in respect of their seuerall degrees in humane societie and then in regard of their seuerall estate and condition touching the life and worlde that is to come concerning both the wicked also the Godlie But principally if we call to mind which those most gratious Titles of God are which concerne his elect people and holie Churche which is the most proper and as we may say the essentiall argument of our Christian beleefe Not that wee think that anie thing in God is to be seuered from his nature as if it were accidentall in or to him For we know that he was Eternallie and in all perfection that which hee is without beginning and so shall continue the same for euer and world without end but partly because we are to respect the order and time both how and when God hath manifested himselfe by his externall works either of creation and gouernment and partly because we seeke some helpe to succour the weaknes of our vnderstanding and the frailty of our memorie thereby Question First therfore I desire that yee rehearse those titles that doe shew vnto vs what manner of one God is most entierlie in his own nature Which are they Answere First as our Sauiour Christ teacheth vs Ioh 4.24 God is a Spirit that is to say he is a most spirituall and Diuine nature or Essence and Beeing Explication and proofe That is the meaning of our Sauiour Christ indeed For he doth not in those words speake of the third person of the Trinitie but of God in his Diuine nature simplie and indefinitlie considered so that it is the same in sense with that which God himselfe saith of his owne nature and essence in that he calleth him selfe I am that I am Exo 3.14 As though the Lord should say I am such a one as cannot be comprehended of any creature as touching the perfection and Eternitie of my nature who doe cause all other things to bee but am caused of nothing c. And of the same word as it is vsed in the holie language doth the Lord vsually call himself by the name Iehouah to the end he might be acknowledged God in respect of his Eternitie calleth himselâ—e also the First and the Last Isai 44 6. and chap 4â— â—2 I my selfe euen I am the first I am also the
Credere Deum sc esse Credere Deo and Credere in Deum For as touching the former two the wicked may doe them the last onelie is proper to the children of God And although in the holy Scriptures as they are written in the Hebrewe and Greeke languages there is not so exact a difference put betweene these kinde of phrases yet they must be diuerslie vnderstoode and interpreted according as they are referred either to GOD or to man For although the preposition Beth in the Hebrewe be ioyned with the word of beleeuing when it is referred to men as well as to GOD as wee finde it Exodus 14.31 and 2. Chronicles chap. 20 verse 20. As though wee should in our language reade it thus Beleeue ye in the Lord and in his Prophets yet of necessitie must wee vse a differing interpretation because GOD onely is simply and for himselfe to be beleeued in but no creature no not the holy Prophets are to be beleeued but for the Lords sake and according to the Lord as they are faithfull witnesses of his vndoubted truth And againe although sometime the Preposition Beth which is in the Hebrewe as Genesis 15.6 is left out in the Greeke allegation as Romanes 4 3. yet wee are to vnderstand Paul as well as Moses to speake of one and the same true and vndoubted iustifying faith For both of them speake of one and the same faith of Abraham who most faithfully and firmely beleeued in God The same is to bee saide of diuers other places of the newe Testament that the word of beleeuing vsed without a preposition as Acts 27.25 and 2. Timothie 1.12 Acts 8.37 Romans 10 9. doth note the true Christian faith as well as where the preposition is added as Iohn 6.29 and 1. Ep 5.10 Rom. 4.5 and 1 Tim 1.16 Finally sometimes though the preposition be added as Iohn 2.23 and chapters 12 42 yet the word of beleeuing so vsed doth not note a true and vndoubted faith in some of those that are saide to beleeue in Christ But of this enough though not vnprofitable as I trust Hetherto of the meaning of this article of our faith I beleeue in God NOwe let vs come to the fourth point of our inquirie touching the same Question What are the comfortable fruites and benefites which belong to that gratious promise which GOD of his mercie hath made to all and euerie one of those that shall beleeue in him that hee will assuredly bee their God Answer To speake generally It is our whole blessednes and our onely true glorie and reioycing that wee haue the onely true GOD for our GOD. For our safetie and whole welfare vnder his protection and gouernment in the way of his true worship and seruice yea euen in the manifolde afflictions and trials of this life it is infinitely to be preferred aboue all worldly riches honour and pleasure whatsoeuer might be enioyed vnder the most flourishing gouernment and defence of the richest mightiest and bountifullest Monarch of the whole world Explicatiō and proofe It is verily so according as the Lord our GOD is of infinite wisedome and power and of vnmeasurable riches and mercie c. aboue all the Potentates and Rulers in the whole world For the proofe whereof wee shall not reade in vaine Psalm 33 12. and Psalme 89.15.16 c. and 144.15 and 146 5. Wee may see the confirmation heereof further if wee reade Psalme 84.4 5 9 10 11 12. and Psal 141.4.5 And seeing as hath beene alreadie shewed GOD is all onely goodnes perfectly good and the alone fountaine thereof it must needes bee that it is the onely happinesse and as wee may say the summum bonum the perfect blisse of the whole Church and of euerie member thereof to haue God to bee their God and to participate of that goodnes The Comforts and benefits which is infinite in him Reade Genesis 17.7 8. I will establish my couenant saith the Lord to Abraham betweene mee and thee and thy seede after thee in their generations for an euerlasting couenant to bee GOD vnto thee and to thy seede after thee c. It is the couenant of all mercie not onely concerning the blessings of this life but also concerning the happinesse of the life to come as our Sauiour Christ interpreteth it Matthew 22.31.32 Luke 20.35.36.36.37.38 Reade also Ezek. 36 26.27.28 c. 37 38. And Hebr 8 10. And chap. 11.13 14 15 16. Verily there is no doubt but if wee doe truly beleeue in our onely true God wee may assuredly perswade our selues that according to his manifold and most gratious promises hee will vse his diuine wisedome power mercie iustice faithfulnes and truth to our vnspeakeable benefit aboue all that wee can aske or thinke For what comfort and securitie can be greater nay what can be equall to this to haue the most gratious promises of him who is most faithfull made vnto vs Psal 36.5 and 89.2 and 146.5.6 To haue the most readie aide of him that is the strongest Rom. 8.31 To bee guided by the counsell of him that is the wisest Psal 16 7. and 73.24 Who knoweth how to deliuer those that be his out of their greatest perils dangers 2. Pet. 2 9. in so much as to him belong the issues of death Psal 68.20 and 1. Cor 13 13. Finally what comfort can be like to the comfort of a great offender such as wee are all before God to stand at the mercie of him that is most pittifull and mercifull to all such as attend vpon his mercie and craue it of him Psal 86.15 and 147.11 Micah 7 18. c. in so much as it shall neuer be in vaine to call vpon him Psal 17 6 7 8. Behold therefore how all things are in all perfection in the diuine nature of God whatsoeuer may be required to the grounding and establishing of vndoubting beliefe in him If hee did onely perfectly knowe how to doe vs good and were not able to performe it Or if beeing wise and able hee were not willing Or beeing both wise and able and willing if hee were not faithfull and constant to confirme and establish his goodnes toward vs there might be some occasion of doubting But seeing the Lord our God is both perfectly wise and sufficiently able and readily willing and constantly bent to doe vs good yea to make vs for euer partakers of all his mercie and goodnes there is no place left why wee should bee in any the least doubt thereof These comfortable fruites and prerogatiues of faith haue heeretofore caused the Church of GOD to place all faith and trust onely in GOD and so ought they to doe still Yea notwithstanding wee should haue at anie time if so it were possible as valiant and mightie Captaines and Rulers and as tender and vigilant Foster-fathers vnto vs as Moses Ioshua Dauid and other were to them yet must our faith and trust bee fixed onely in the liuing GOD who alone maketh all meanes of
God is in all things beneficiall to vs pittying tendering vs in all our necessities though we are altogether vnworthie it is likewise our duty to our ability to doe good vnto all though specially to those that be of the houshold of faith as God himselfe coÌ„mandeth Finally it is our most bounden duty to yeeld vnto our God the whole glory and praise of all his mercies Yea euen of those which he maketh vs partakers of by any of his good and holy instruments ExplicatioÌ„ proofe It is most meet that we should do so indeed For whosoeuer the instrument may be and howsoeuer we are to be in some measure thankfull to them Yet God is the onely author and therefore the whole praise must principally redound to him alone according to that which we read 1. Cor. 3.21.22.23 Read also Psal 13.5 I trust in thy mercy mine heart shall reioice in thy saluation I will sing vnto the Lord because he hath dealt louingly with me And Ps 22. ve 22. c. Praise the Lord ye that feare him c. For he hath not despised nor abhorred the affliction of the poore c. and 27.6 Ps 30. verses 11.12 Thou hast turned my mourning into ioy thou hast loosed my sackcloth and girded me with gladnes Therefore shal my tongue praise thee and not cease O Lord my God I will giue thankâ— to thee for euer And Psal 71.14.15.16 Read also Psa 103.1 c. and Psa 116.1 c. and Psa 136. The whole Psalmes is singular to this purpose And Isai 63.7 There are many other places like to these Touching the other branches of this answer read for the proofe of mutual forgiuenes Math. ch 5.23 c. and ch 18.21 22 c. to the end of the chap And Luk 17 3 4 and Col 3 12 13. Now therefore as the elect of God holy and beloued put on tender mercy kindnes humblenes of mind meekenes long suffering forbearing the one the other forgiuing one another c. And for mutuall beneficence read Gal. 6 verses 9.10 Let vs not be wearie of well doing c. And while we haue time let vs doe good vnto all c. Thus much for the present touching the duties of faith from the comfort of Gods mercies IT followeth that you shew what duties belong to the comfort of faith in respect of the incorrupt and most perfect righteousnes of the Lord our God Question which are they Answere The righteousnes of God noteth his faithfulnes in the certaine and sure performance of all his gratious promises and therefore we are in this respect most thankfully and dutifully to praise him It noteth also the seueritie of his Iustice in the punishment of the wicked for the which we are not onely to praise him but also to feare before him Finally the righteousnes of God doth note the whole vprightnes of his wiâ— and nature as the perfect rule and ground of all righteousnes and therefore we are iustly to account euery word of God and all his waies and works aboue all exception most perfectly iust ExplicatioÌ„ proofe It is very iust indeede that we should so doe The iust Lord saith the holie Prophet is in the middest of his Citie he will do no iniquitie euery morning doth he bring his iudgment to light he faileth not but the wicked will not learne to be ashamed Zeph. 2.5 Neuerthelesse as the Lord in the same place sheweth further by his holy Prophet it is the duty of his people to feare him because of his iudgements and to receiue instruction c. Read also Isa chap. 26.9 And Psa 52 6. The righteous shall see it and feare And Heb. 11.28 29. Let vs haue grace wherby we may so serue God that wee may please him with reuerence and feare For euen our God is a consuming fire I know O Lord saith the holy Psalmist that thy iudgements are right and that thou hast afflâ—â—ted me iustly Or in truth in fide that is no otherwise then thou hast forewarned in thy word That wee are to praise God for his righteous iudgements against the wicked read Psal 9.11.12 and 35.8.9 c. and 44.5.6.7.8 and 47.11 c. and 52.9 and 38.10.11 and 64.9.10 and Psal 119.62 At midnight will I rise to giue thanks vnto thee because of thy righteous iudgements That is for those righteous lawes of God the breach wherof he iustly punisheth vpon the wicked which band themselues together to rob and spoile his faithfull seruants Touching the faithfulnes of God the which as was answered is somtimes meant by the righteousnes of God It is written Ier. Lament chap. 3 23. His compassions are renued euery morning Great is his faithfulnes For the which as was answered in the beginning of the answer wee stand bound most thankfully and dutifully to praise our God And so we read Psal 89.5 Where often mention is made of the faithfull couenant and oath of God O Lord saith the Prophet Ethan euen the heauens shall praise thy wonderous worke yea thy truth in the congregation of Saints c. But there are other duties belonging to the comfort of faith in the constant faithfulnes vnchangeable truth of God Of whoÌ„ it is written 2 Tim 2.13 Though we beleeue not yet abideth he faithfull he cannot denie himselfe And Tiâ— 1.2 God that cannot â—ie hath promised eternall life before the world began And Ro 3. ve 3.4 What though some did not beleeue Shall their vnbeliefe make the faith of God without effect God forbid Let God be true and euery man a lyar c. Question VVHat therefore may the other duties of this comfort of faith be Anâ—â—er It requireth earnestly of vs first that we depart from iniquitie Secondly that we ioine to our faith euery other vertue of true godlines and the holy fruites anâ— practiâ—e of them to the warranting vnto our owne consciences the truth of our assurance touching our election and saluation Thirdly that we remaine firme and constant in the faithfull profession of our hope without wauering as also in the practise of true loue toward our Christian bretheren without ceasing Fourthly that we doe not onely continue but also grow and increase in all holinesse continually Finally the comfort of God his most stedfast fidelity and truth requireth of euery faithfull beleeuer that he admit nothing either interpretation of holy Scripture or prophesie or miracle or any pretended reuelation or assertion either of man or Angel to the preiudice of any the least part of the diuine truth of Gods word which is most perfect and intire in it selfe ExplicatioÌ„ and proofe It is very true euery part of this your answere hath expresse warrant from the holy Scriptures of God For the proofe of the first read 2. Tim. 2 19. where the Apostle making meÌ„tion of some of corrupt mind that had erred froÌ„ the faith who also had destroied the faith of certaine he affirmeth neuertheles that the foundation of God
And if moreouer beside all these testimonies wee would see a very euident and as one would say a pregnant iudgement of God vpon vnbeliefe Read 2. Kings 7.19.20 The Prince which answered the man of God and said Though the Lord would make windows in the heauen could it come so to passe That is could corne be so cheap in Samaria as thou hast said To whom the Prophet answered Behold thou shalt see it with thine eyes but thou shalt not eate thereof And so it befell him for the holie storie testifieth that the people preasâ—ing to buye the corne trode vppon him in the gate and that so hee died From the saith of this Article as it is recorded in Ecclesiasticall histories those Heretikes haue dangerously and damnablie erred who are condemned by the name of Tritheites who are said to haue helde that the three persones of the Deiâ—e are three seuerall and separated Gods the Triformiani who of the oth r side helde that they were onely three formes and differences in one Gâ—d as it were accidentallie belonging to God without any personall sâ—bâ—istence To câ—â—clâ—de all that beleeue not rightly in the one onely true God as haâ—â— beâ—e declared from the holy Scriptures of God both Atheists Epicures and Worldâ—ings c. They haue the Deuill for their God they make their belly their God their riches their God c. whose end no doubt shal be most â—uefull and their iudgement sleepeth not Wherefore wee earnestly calling vpon our good God for his most holie and heâ—uenly grace to preserue our hearts and mindes in all faithfulnes and good duety to him let vs with all our power mightilie striue against infidelitie and in all holie wisedome circumspectly auoyde and abhorre all hereticall oâ—inion fancie Our good God of his infinite mercie graunt it vnto vs to 〈◊〉 euery one of his elect childreÌ„ for our Lord Iesus Christ his sake Amen Thus faire of these first wordes of the Creede I beleeue in God From the which hath bene declared howe wee and all true Christians are to beleeue in God as one onely in his most Diuine nature or spirituall Essence and beeing together with the comforts and dueties therof Beleefe in one onely God three distinct Persons LEt vs now come to that which was further answered that the Articles of our faith doe teache vs that wee are to beleeue so in God to bee one onely in nature that wee holde him neuertheles to be three in a most holie and glorious distinction of persones And first how can you make it plaine that this is the true meaning and intent Question of the Articles of our beliefe Aâ—swere Becauâ—e after the name of our one onely true God once onely set downe they doe thenceforth make expresse mention both of the Father and of the Sonne of the holy Ghost â—ea and tâ—at also in the same forme of words and profession as if euerie one should saye I beleeue in the Sonne and in the holie Ghost aswell as in the Father the which verily wee might in no wise doe vnlesse eyther of them were verie true God The Ground and meaning of it aswell as the Father It is verie true Wee must onely trust in the true and euerliuing God and in no other ExplicatioÌ„ and proofe either person or thing whatsoeuer according to that wee read 1. Timoth. 4.10 And according to that which was lately alledged out of the Prophet Ierem chapt 17.5 And as we may perceiue by the practise of the seruants of God in their prayers c. Psa 42.2 Read also Psal 146.3 Put not your trust in Princes c. And Ier 3.23 Trulie the hope of the hilles that is of the Idolls accustomed to be worshipped in such places of Idole worship is but vaine or the hope of the multitude of mountaines But in the Lorde our God is the health of Israel Wherfore seeing as by the grace of God it shal be plentifully declared from the holy Scriptures we are to beleeue both in the Father also in the Sonne in the holy Ghost It foloweth necessarily that the one aswell as the other is very true God And therefore also it is euen of it selfe manifest cleare that when we say I beleeue in God the Father our meaning is not that God is onely a Father For then where were the Sonne and what should become of the holie Ghost But our meaning is and so ought to be that God is so a Father and whollie very true and perfect God that yet the Father is no more the onely God then is the Sonne neither the Father and the Sonne more then the holy Ghost For euery one is whole God and yet all three are but one God as hath bene allreadie and shall againe further be confirmed Question But it will likelie be obiected that the Articles of our beliefe make no mention of the word Personne what may wee answer to this Answere Insomuch as mention is made of three necessitie of interpretation requireth that wee shouâ—â— vse this word Personne aswell for the discouerie and confutation of Heresie as for the helpe of our vnderstanding to conceiue and beleeue rightly this most high Mysterie because wee haue no other word more fit and familiar to expresse that very true Subsistence which each of the three hath distinct from eyther of the other albeit euerie one and all of them are really and truelie but one and the same Diuine essence or beeing and nature ExplicatioÌ„ proofe It is veâ—ilie so indeede For seeing mention is made of three it may iustlie be demaunded what three they are wherevnto wee may not answere that they are three Gods for that is contrarie to the doctrine of faith in one onely true God What are they then Are they three Diuine natures or beeings Wee may not say so least wee should at the least seeme to say as much as before that they are three seuerall Gods What shall we say that they are then Are they onelie three diuerse Names to expresse one and the same thing to our capacite without the truth of any distinct Subsistence This may in no wise be affirmed for it is slatte contrarie to the holie Scriptures What shall wee say then to those that shall vrge vs to declare what the meaning of our faith is It is necessarie that wee say that God the FATHER God the SONNE and God the HOLY GHOST in whom wee beleeue are three distinct Persones as well to expresse the true meaning of the holy Scriptures concerning this most high Mysterie as also to defend the truth therof against all misconceiuing and against euerie profane or hereticall gainsayer Of the which there are manie sortes as wee are hereafter to note in the conuenient place of this our inquirie Question But why is this word Person so sitte for this purpose Answere Because the worde Person doth to the familiar and common vnderstanding of euery man not onely note that
of God externallie or ad extra as they say the Father by the Sonne and both the Father and the Sonne by the holy Ghost and the holy Ghost from them both whether in the workes of the common creation and gouernement of them all or more speciallie in the speciall worke of the redemption of the elect children of God this knowledge from outward effectes declared from the holy Scriptures and testified by the holy Ghost inlightening and certifying our mindes and consciences thereof it is through the grace of God so familiar and so full of comfort that the more wee vnderstand and taste it the which no doubt wee may doe with dailie increase so long as wee liue the more may wee with holie reuerence and boldenesse euen to the same ende looke into it accordâ—ng to that Ephes 2.18 By him that is by the Sonne of God our Lord Iesus Christ we haue an entraÌ„ce vnto the Father by one Spirit And chapt 3.12 c. By faith in him wee haue boldnesse and entrance with confidence Read all that followeth to the ende of the Chapter But of the comforts more afterward Question In the meane season that we may proceed and make all as plaine as we can What meane you by a Persone of the blessed TRINITIE in the one onely most holie and Diuine nature of God Answere A Persone in the Diuine nature is an eternall Subsistence the which hauing the whole Deitie or Godhead as it were in common or rather in a most holie Communion the one equallie as well as the other it is neuerthelesse distinct from either of the other in way of a supernaturall relation and according to the Diuine manner or order of their Beeing and working onely by one proprietie which it hath incommunicable to either of the other Question Howe is that Answere The FATHER who is the first Person in the holie Trinitie though not the first in time or dignitie but onely in the order and manner of Beeing as was answered euen now hee hath eternallie and without all beginning begotten the Sonne and so hath both taken to himselfe and also communicated to the Sonne the whole nature or Essence of the Deitie The SONNE of GOD is the second Persone of the same most holie and blessed TRINITIE eternallie and without all beginning begotten of the Father and so hath eternallie receiued the whole Deitie or Essence of the Godhead from the Father The HOLY GHOST is the third Person eternallie proceeding both from the Father and also from the Sonne and so hath the whole essence of one and the same DEITIE eternallie and coequallie communicated to him from them both ExplicatioÌ„ proofe This is indeed the true and onely distinction of the Persones in the one onely and vndeuided Nature or essence of God For as touching the Deitie or Godhead it selfe it neither begetteth nor is begotten neither yet proceedeth The distinction therefore by the proprieties rehearsed it doth onely concerne the Persons of the Diuine Nature And although the Diuine nature belongeth equallie as hath bene obserued to euery one of the Persones For the Father is God the Sonne is God and the holy Ghost is God not three Gods but one onely God one in nature one in wisedome one in power one in will one in glorie for the Father is the Father of glorie Ephes 1.17 the Sonne the Lord of glorie 1. Cor 2.8 Iohn 1 14. and ch 12 41. and ch 17.5 and Heb 1. â— Iam 2.1 and 2. Pet. 1.17 Matt 16.27 cha 25.31 the holie Ghost the Spirit of glorie 1. Pet 4.14 and 2. Cor 3.17.18 so that the Father who is the God of glorie Act 7.2 and giueth his glorie to no other Isaia 48.11 Yet hee doth after a sorte giue it to the Sonne and to the holy Ghost that is he is well pleased that they should haue it because they are one with him howesoeuer no one Person can be any of the other The Father cannot be the Sonne or the holy Ghost the Sonne cannot be the holy Ghost or the Father neither can the holy Ghost be either the Father or the Sonne as was said before But of this that the Father is verie true God and consequently eternall and euerliuing infinite in wisdome power mercie iustice c and that the Sonne is so also and likewise the holy Ghost wee shall by the grace of God make it plaine in the handeling of the seuerall Articles of our beliefe the which doe concerne euery one of them In the meane while let vs make some further search after those grounds of holie Scripture which God of his infinit goodnes and mercie hath vouchsafed vs for our assured direction and warrant touching the things allreadie affirmed by vs. Question ANd first what ground and warrant can you alledge to prooue that our God in whom wee beleeue beeing one onely in Nature is neuerthelesse three distinct Persons Answere In the 5. chap of the first epist of the Apostle Iohn verse 7. There are three saith the holie Apostle which beare recorde in heauen the Father the Worde and the holy Ghost and these three are one And in the Gospell according to the same Apostle chapt 10.30 I and my Father saith our Sauiour himselfe are one ExplicatioÌ„ proofe Read also cha 17.21.22 wher our Sauiour Christ prayeth for all true beleeuers that they may be one as hee and the Father is one the Father in him and he in the Father c. And as the Father the Sonne is one so is the holy Ghost one with and in them both according to the first testimonie alledged in the answere out of the 3. epi. of Iohn For there it is said that all three are one not onely consenting in one as it is said in the next verse that the three which beare witnes on earth to wit the Spirit and the water the blood are Eis to en that is agreeing in one but the Father and the Worde that is the Sonne as he is called in the Gospell ch 1.1 c. and the holy Ghost are one En eifi that is they are naturallie and Essentiallie one and consequentlie also most perfectly consenting in one It is euident therefore by the testimonie of the holie Apostle that God beeing but one in Nature is neuerthelesse three Persones This distinction of Persons in one God may also be prooued from the holie Scriptures of the old Testament partly by such testimonies wherin God is spoken of in the plurall number as Genes ch 1.1 Bara Elohim The Godes hee created the heauens c. And likewise verse 26. ch 3.5 ch 20.13 ch 35.7 Iob 35.10 and Ps 149.2 Laetetur Israel in facientibus ipsum Let Israell reioyce in them that made him Deut 4. â— Ioshua 24.19 Elohim quedoshim hu The Goddes hee is the holie ones Eccl 5.7 Gebohim he is the high ones And Ier 10.10 Iehouah Elohim hu Elohim chaijm that is the Lord Godes he is the liuing Godes And
people vnder that word God which noteth his Almightie power this promise is alwayes assured vnto vs. Of the which point seeing wee haue spoken before wee will not now staye any longer to alledge the particular testimonies of it LEt vs come to the comforte which may arise in our heartes from beliefe in the Almightie power of God Question What may the comfort hereof bee vnto vs Answere First faith in the Almightie power of God our heauenly Father is exceedingly comfortable because hereby we are assured that no strength of sinne or of the world or of the Diuell shal be able vtterlie altogether to hinder the conuersion of anie whose hearts God mindeth to conuert and turne vnto him nor to with-holde any grace from vs which is necessarie to saluation or to the comfort of this life Secondlie because nothing can at anie time vtterlie perverte and turne away anie from God againe after that God hath once converted them to him and giuen them a true and liuelie Faith Thirdlie because it is a speciall incouragement and prop to the supporte of our faith in all our prayers which we doe make vnto God Fourthly because it animateth and incourageth vs against all tyrannicall boysterous terrour which any would dismaye vs withall in so much as wee knowe certainlie that none can doe the â—east euil against vs further then our heauenly Father shall thinke good to per mitte them And herevpon ariseth another comfort that although it doe please God to let anie trouble tarie long vpon vs as wee count length of time yea though he should not at all deliuer vs out of the present trouble and triall that it is not because hee is not able but because hee seeth it not either to be so meete for vs or that it is not so much to his honour and glorie that wee should be deliuered according to our desire Last of all faith in the Almightie and Fatherlie power of God is in speciall manner comfortable because it giueth vs singular assurance that nothing shal be able finallie to frustrate our eternall happines and saluation Exâ—â—â—cation and proofe The comforte of these excellent fruites and benefits of beliefe in the almightie power of God it is included in this that GOD is our FATHER as wee haue seene before like as also the promise of God in the same respect is as wee called to minde euen nowe Neuerthelesse in so much as this comfort that God is our Father is more expreslie inlarged from the further consideration of this that the same our Father is Omnipotent or Almightie it shall The Comforts through the blessing of God bee worth our labour to seeke after those confirmations from whence this further inlargement of these excellent comforts may be more plentifully warranted vnto vs. First therefore that nothing is or can be able by any resistance against the most gracious and fatherlie power of our good God vtterlie altogether to hinder the conuersion of anie that doe belong vnto him it is euident from the testimonie of our Sauiour Christ Mark chap. 10. verses 23. c. 27. Howe hardly saith hee to his Disciples doe they that haue riches enter into the kingdome of God But hee himselfe answereth the difficultie and saith With men it is vnpossible but not with God For with God all things are possible And Matth 3.9 God is able saith Saint Iohn Baptist of these Stones to raise vp children vnto Abraham And Rom chap 11.23.24 God saith the Apostle Paul is able to wit by his all-sufficient grace and powerfull mercie to grafâ—e the Iewes into their Oliue tree againe And 1. Cor 1.25 c. The weaknes of God is stronger then man c. And againe God chooseth the weake things of the worlde to confound the mightie things c. And things that are not to bring to nought things that are Moreouer Acts 11.17 the Apostle Peter reporting the conuersion of the Gentiles to the other of the Apostles Foras-much saith hee as God gaue them alike gifte as he gaue vnto vs when wee beleeued in the Lorde Iesus Christ who was I that I could let God Then as it followeth in the Text The rest holde their peace and glorified God So then no sinnes great or manie or of neuer so long continuance nor anie thing else is any kinde of way able to hinder the strong streames of Gods great mercie whereby hee maketh glad the hearts of his children And let it be diligently obserued of vs concerning this first branche that neither this Knowledge nor Faith nor Repentance nor any other Grace can be begonne in vs much lesse continued augmented but by the powerfull working of Almightie God euen against the strongest gates power of hell For the proofe of the second branche of this Answere call to minde that mentioned before out of the 10. chap of the Euangelist Ioh verse 29. wher our Sauiour Christ after that hee hath assured his Disciples of his owne constant mercie hee testifieth thus of God the Father My Father saith hee is greater then all and none is able to take my sheepe out of my Fathers hands And againe the same Euangelist in his first Epistle chapt 4. verse 4. Call to minde also Rom 11.20 The giftes and calling of God are without repentance And 2. of Timoth 2.19 Thirdlie that our faith in the Almightie power of God our heauenly Father is a singular incouragement to Praier and a chiefe Supporter euen of faith it selfe it may be euident from the practise of our Sauiour Christ in his Praier which he mâ—de in one of his chiefe distresses saying Abba Father all things are possible vnto thee Marke 14.36 And likewise the conclusion of that praier wherin he hath taught vs how to pray it is an euident profe of it in that he appointeth this to be the conclusion of our prayer For thine is the kingdome and the power and the glorie Amen Read also the practise of the Apostles Act 4.24 c. For they make the power of God manifested in the Creation a ground of that their prayer wherin they intreat the manifestation of Gods diuine power in the Ministerie of the Gospell to a new creation as it were of all the faithfull that they might bee made newe creatures to God the Father through Iesus Christ his deare Sonne Coloss 1.11 12 13 c. Fourthly read Dan 3.17.18 For wheras king Nebuchadnezzar had threatned the three men of Israel with the fierie furnace saying proudlie Who is that God that can deliuer you out of my hands They answered the Tyrant boldly and with good courage in the Lord Behold say they our God whom we serue is able c. Read also Psal 3. Ps 27.1 2 3. and Psal 43. Isai 8. verse 9 10 11 12 13. Matth 10 28 29 30 31. and 1. Pet 3.14.15 Fiftlie for that comfortable consequence The Dueties which ariseth from the former comfort consider againe the notable example of the
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
themselues but rather much more according to the greater excellency and dignitie of their creation Wherfore whosoeuer not content with this shall proceede malapertly to expostulate with God why he wold not giue his creatures an absolute power to abide firme and sure in that happy estate and condition wherein he had set them let theÌ„ all iustly feare some singular punishment to approach against them for so bold and notorious a presumption vnlesse they shall speedily repent and so preuent the same through the tender mercy of our God For shall God be subiect to mans inquisition controulement censure Shall he be vrged to giue a reason of all his secret counsells and to satisfie euery mans malignant cauilling and clamorus interrogatories Farre be it from any of the children of God to thinke so but much further that they should at any time presume to doe so What answer might we then rather looke for then such a one as King Salomon gaue to his mother Bath-sheba concerning the vnlawfull desire of his brother Adoâ—ijah that hee migâ—t haue Abishag to wife Doest thou aske this saith King Salomon Ask the Kingdome also Adonijah hath spoken this word against his own life Verily to inquire of God any other reason of his secret counsells then hee himselfe pleaseth to render and not to rest in the good pleasure of his diuine and most holy and soueraigne will rather then to feede the humerous conceit of our owne corrupt and presumptuous braine it is most traiterously to aspire and to goe about to take the Crowne as it were from the head of the Lorde Wherevpon what may iustly follow euery one not blinded and peruerted in himselfe may easily deeme Let this therefore suffice to shew that the whole blame of the fall of Adam and Eue and therewithall of the Angells also lieth altogether vpon themselues nothing at all vpon the Lord who is in all things most worthy to be blessed and praised for euer Amen Question But may the same reasons proue that the blame of Adam and Eue their fall doth iustly extend it selfe to their posterity as well as to themselues that it should iustly be cast off as well as they Answere The strength of the reasons doth indeede reach so farre For euen as through the goodnesse of God the blessing of righteousnesse and life was not onely bestowed vpon Adam and Eue themselues but so as it should descend vpon their posterity vnder this most equall condition That they should faithfully and constantly serue and obey the Lord their God as was answered before So now by reason of their fall not onely they but also all their posteritie are through the iustice of God depriued of the glory of God and made subiect to his most heauie displeasure and curse The reason indeede is very good For as hath elsewhere beene obserued seeing euen among men in course of humane iustice the traitor against his earthly Prince ExplicatioÌ„ and proofe tainteth his blood for euer if the Prince doe not of his clemencie restore it much rather is it iust with God to account all Adams posterity attainted and vtterly debased in him And so much the rather because wee are naturally borne not onely guilty of his offence but also in our selues traiterously inclined against the Lord as experience sheweth plainely and commonly so soone and so often as the time of triall doth come vnlesse God himselfe doe giue vs better hearts then we bring with vs from the wombe Thus much of the holy prouidence of God touching the fall It followeth now that we do consider of the prouidence of God after the fall In which respect first of all what ground and testimony haue you in the holy Scriptures for the more generall prouidence of God ouer all his creatures since the fall of Adam In the fourth verse of the 16. chap of the holy Prouerbs King Salomon setteth down this notable wise sentence The Lord hath made all things for his owne sake yea euen the wicked for the day of euill Answere And Amos chap 3.6 Shall there be euill in a citie that is any punishment for the sinne of the people and the Lord hath not done it My Father saith our Sauiour Christ worketh hetherto and I worke Iohn ch 5.17 Likewise Act. 1.7 The Father hath put the times and seasons in his owne power And chap 15.18 God saith the Apostle Iames knoweth all his workes from the beginning of the world ExplicatioÌ„ proofe These indeede are fit proofes and testimonies that the prouidence of God is generally ouer all and in all things whether it be for mercy or for punishment what way soeuer or at what time soeuer mercy is shewed or punishment is executed c. And there are many other such like testimonies to be found As Psal 115.3 Our God is in heauen he doth whatsoeuer he will And Psal 135.6 Whatsoeuer pleased the Lord that did he in heauen and in earth in the Sea and in all the depthes And Exod 4.11 Who hath giuen the mouth to man or who hath made the dumbe or the deafe or him that seeth or the blinde haue not I the Lord Likewise Deut 32.39 Behold now for I euen I am he and there is no Gods with me I kill and giue life I wound and I make whole neither is there any that can deliuer out of my hand c. Read also Eccles 3.11 God hath made euery thing beautifull in his time c. Yet can no man finde out the worke which God hath wrought from the beginning euen to the end And ch 7.15 Behold the worke of God for who can make straight that which he hath made crooked And in the next ver In the day of wealth be of good comfort and in the day of affliction consider God also hath made this contrary to that or as one may say such ouerthwart neighbours as it is an easie thing for the one to crosse ouer the way qickly to the other to the intent that man should knowe nothing of that which should for afterward betide him Moreouer the generall prouidence of God ouer all his creatures doth liuely appeare and shew forth it selfe in this that although for the sinnes of men he drowned the world in the daies of Noah yet he preserued Noah himselfe and his family Yea and of all kinds of other creatures of the earth also some from perishing in the waters to the end they might increase and replenish the earth againe according to their kinds Gen ch 7. v. 1.2.3.7.8.15.16.17.18.19 And doth not our own daily experience teach vs that God doth euen to this day ordinarily gouerne all his creatures according to the naturall law as one may say of their first creation though not so comfortably and constantly for the vse of mankinde because of our own daily and continuall sins Wherefore worthily doth the Apostle Paul conclud Rom 11.36 Of him and through him and for him are all things to him be glory for
would not beleeue in him as being the Sonne of God they should dye in their sinnes ExplicatioÌ„ proofe The same is likewise testified in diuers other places of holy Scripture to set out this great danger some whereof haue beene mentioned before As Iohn chap 3.18.19 and verse 36. And chap 16 8.9 where it is noted for a very hainous sinne not to beleeue in Christ And 1. Cor 16.22 If any man loue not the Lord Iesus Christ let him be had in execration c. And 2. Thes 1.7.8 the punishment is threatened to be answerable to the hainousnes of the sinne of not knowing nor obeying Read also Deut. 18. verses 15.19 Act 3.23 Heb. 1. c. and chap 3 1 7 8. and chap 12 25 c. For this cause it is that is for the auoiding of this so great and horrible a danger that God of his infinite mercie desirous that all which belong vnto him should bee saued hath caused our Sauiour Christ to bee most famoâ—sly published and made knowne to the world by prophecies of men by the testimonie of Angels by the sound of his owne voice by the often renewed witnesse of Iohn Baptist yea and the cause why our Sauiour himselfe preached himselfe most plainely professing that hee was the very Messiah and Sauiour of the world Iohn 4 26 41 42. and chap 7.37 c. And chap 9 35 36 37 38 and chap 11 verses 24.25 26. And Iohn 20 27 28 29. And Luke 24 36 37 38 39 4â— c. And Heb 2 verses 3 4. And therefore how great an indignitie is it indeed to refuse so great a saluation as is offered by so worthy a person shall it not be iust with God to punish all such with a thousand damnations if it were possible And the rather if refusing the true Christ any should yeeld himselfe to the worship of Antichrist Reuel chap 14.9 10 11. Wherefore let all Turkes and Iewes Athiestes and profane persons reproch vs for beleeuing in him that was the Carpenters Son in such a one as was crucified and could not as they blaspheme saue himselfe let vs reioyce in this that through the rich mercie of God we beleeue in that Sonne of God who was indeed by common estimation the Sonne of Ioseph and who did in very deed of his owne most gracious good will giue himselfe to the death of the crosse for vs c. And thus may we see that it is no vaine labour that we take when we search out the ground and riches of this most excellent mysterie of faith and godlines seeing our saluation lyeth vpon it And as our Sauiour himselfe giueth vs to vnderstand they that will not receiue him being the true Christ are in danger to be giuen ouer to imbrace a false Christ through the iust iudgement of God Iohn 5 43. I am come in my Fathers name and ye receiue me not if an other shall come in his owne name him will ye receiue Read also 2. Thes 2.10 Finally those horrible and blasphemous herisies which many haue fallen into ought to awaken vs to looke diligently to our hearts that we doe vnderstaÌ„d and belieue rightly this article of our faith To the which end it may not be amisse for the more forcible admonitions sake if we set down some of those sundry heresies wherewith the Diuel hath peruerted the mindes of many And first against the true vnderstanding of the titles IESVS and CHRIST in that the heretikes called Gnostici and the Cerinthians and the Colarbasij seperated Iesus and Christ as if these two names had signified two seuerall Persons And againe in that the Valentinians deuided Iesus Christ into three Persons More particularly against the title Iesus appropriated to our Sauiour the heretike Menander called himselfe Iesus and the Sauiour The Manichâ—â— say that Iesus is the redeemer onely of our soules and not of our bodies The Paternians and Postillians they forsooth 〈…〉 â—ger of not beleeâ—ing this Article will haue Iesus to bee the redeemer of the vpper partes of the body onely and not of the nether parts Likewise against the right vnderstanding of the title Christ the Nestorians and the Christolytes make in Christ one Person of his diuinitie and another of his humanitie The Peratae say that Christ hath a threefold body consisting of three parts of the world The Hâ—lcesaites make two Christs The Simonians said that Simon Magus was Christ The Sethians say that Seth was the Christ Against the true meaning of the title onely begotten Sonne Basilidians and Origenistes they contend that Christ was a created minde yet so as they say that he was the first begotten minde or vnderstanding The Marcionites say that Christ is not the Sonne of God the Creator but of another The Origenistes and Arians say that Christ was a creature by nature and God by grace or fauour That Christ the Sonne of God should bee begotten of the seede of God the Father the Heracleonites and Bardesauistae made a fabulous narration The Valentinians Secundians and Colarbasij fancie that Christ should not be of God but ex Aeonibus according to their most vaine curious speculatioÌ„ The Benolians say that Christ was the Sonne of God but yet by adoption The Natiuitarij say that Christ was indeed from euerlasting with the Father but not the Sonne from euerlasting neither begotten by him The Artemonites Samosateniant Marcellians Photinians and Lucians denye Christ to be God or to haue beene at all before the time of his incarnation from the Virgine Mary The Seruetani will haue the Father to be from euerlasting about to generate the Sonne but not to doe it indeed till the time he was begotten of the Virgin Mary The Arians and Exoucontij will haue Christ made of things that had no beeing before The Arians againe and the Donatistes say that Christ was no Autotheos God of himselfe but a made God and inferiour to the Father The Melchisedecians say that Christ was inferiour to Melchisedec both in power and nature The Accatians Semi-ariani and the Macedoniani doe hold Christ to be onely of like substance with the Father Omoiousion not Omoousion of the same substance The Eunomians say that hee is of another substance then the Father Heterousios The Anomians and Aetians that he is of a dislike substance from the Father Anomoios The Duliani that he is the Fathers seruant The Agnoetae say that the diuine naturâ— of Christ was ignorant of some things The Monophysitae that the diuine nature in Christ did take the beginning from the incarnation Finally against the true meaning of the title Lord the Papists make the Pope heade of the Church and acknowledge him to haue a power to make lawes beside the word of God to bind the conscience vnder paine of daÌ„nation These manifold hereticall blasphemous and monstrous conceites laied thus before vs may iustly admonish vs to vse all good and holy diligeÌ„ce with most humble praier and supplication to God and all
diuine The Monothelites say likewise that there is one onely will in Christ And thus we seeing how many and how wicked and damnable heresies are taken vp and imbraced against the holy truth of this Article it may and ought iustly to starre vs vp to be both very diligent to ground our selues in the truth and also to watch with great circumspection that the Diuel doe neuer by any of his wicked suggestions or deceitfull instruments drawe vs away in one respect or other either on the right hand or on the left And to this end let vs all pray to God all waies with great instance that it may please him of his infinite mercie euen for our Lord Iesus Christs sake to teach direct preserue and establish our hearts in his holy truth And so shall wee bee safe Amen Beliefe in God the Sonne borne of the Virgin Marie Question LEt vs now goe forward What followeth in the next place in the Articles of our Christian Beliefe Answere It followeth that we professe our selues to beleeue that our Sauiour was borne of the Virgin Marie Question What ground of holy Scripture haue you for the proofe and warrant of it Answere The holy History of it together with the report of those things which are adioined to the further illustration of it is contained in the 2. chap of the Euangelist Luke from the beginning of the chapter to the 20. verse And in the last verse of the first chap of the Euangelist Matthew And in the â—â—ch from the beginning of it to the 19. verse of the same Explication and proofe So then we haue two things to obserue concerning the Natiuitie and birth of our Sauiour First the historie of the Natiuitie it selfe in respect of the most neare circumstances of it Secondly those things which followed after it for the more full manifestation and confirmation of the certaintie of it Let vs therefore consider both of the one and also of the other of them Question And first what doth the holy storie teach vs concerning the Natiuitie or birth it selfe Answere It reporteth these three things First the time when our Sauiour was borne Secondly the place where Thirdly the manner how Beliefe in God the Son who was borne of the Virgin Mary ExplicatioÌ„ proofe Qus What doth it teach vs concerning the time of the birth Ans The holy Storie teacheth vs in the first place that it was shortly after the birth of Iohn the Baptist It is true For so may it plainely be gathered by comparing of the lattter part of the first chapter of Saint Luke from the 57. verse with the beginning of the second chapter For immediately after that the Euangelist hath recorded the birth of Iohn Baptist and the memorable matters belonging thereunto then he continueth the holy Storie thus in the first wordes of the 2. chap And it came to passe in those daies c. that is to say the daies shortly following the birth of Iohn the Baptist So that like as he had before annexed the Historie of the coÌ„ception of our Sauiour Christ succeeding the history of the coÌ„ception of Iohn about sixt monthes after so he doth now answereably note the birth of our Sauiour as following the birth of Iohn in the same proportion And the rather are wee so to vnderstand the Euangelist Luke because hee doth obserue the like course of proceeding afterward treating of the Preaching of our Sauiour after the History of Iohns Preaching the apprehension death of our Sauiour after the historie of the imprisonment and beheading of Iohn The which notation of the time is agreeable to the holy Prophecie of Malachie who forthwith vnder the name of Elijah foretelling that Iohn the Baptist should bee the forerunner of our Sauiour and that then our Sauiour himselfe should follow shortly after wherevnto also the other Euangelists as well as Luke doe agree as touching the successiue Preaching of our Sauiour after the Preaching of Iohn though in the report of their successions in conception and birth Luke is alone Thus then we see in the first place the first note concerning the description of the time Question How doth the Euangelist note it else Answere He telleth vs that it was at such time as Augustus Caesar was Emperour of Rome a time of famous note in all the world At the which time also as he further recordeth Cyrenius was the Gouernour of Syria a thing well knowne to the Iewes and other nations adioined to the same They are the very wordes of the Euangelist indeed So that the time of the natiuitie of our Sauiour is described by such notes as all both Iewes and Gentiles are plainely instructed and certified of it as of a truth vndoubtedly to be beleeued And it standeth in certaine record among other the famous and well knowne workes of God to the condemnation of all infidels and athiests in the world as a publike testimonie of the whole world against them if so be they will not repent them of their grieuous sinnes of vnbeliefe and contradiction and imbrace the truth of God to their saluation And this description of the time is agreeable to the ancient prophecie of the Patriark Iaakob Gen 49.10 by whom God foretold that the scepter or tribe Shebet for so the hebrewe word doth often signifie in the bookes of the Prophet Moses should not depart from Iuda nor a law-giuer from betweene his feete till Shilo that is vntill his Sonne to wit Christ that promised seede and great Law-giuer and King should come Yea euen of that tribe of Iuda to rule and gouerne all Israel and the whole Church of God both Iewes Gentiles for euer As though Iaacob should haue said thus albeit both distinction of tribe and also the power of scepter and gouernment shall be vtterly taken away after the birth or comming of Christ in the flesh for so the word Shilo signifying the after-birth giueth to vnderstand the continent being put for the thing contained or lapped vp in it yet before this his comming it shall not be altogether so saith the holy Patriarke And so it came to passe indeede For vnto the birth of our Sauiour as Iosephus writeth in his Historie of the Iewes this tribe had the gouernment of Sanhedrim which was a senate of 72. persons among whom no doubt some were of the stocke and family of King Dauid But Herod not long after the birth of our Sauiour maliciously caused those that were then of this Senate to bee cruelly murthered So that though there continued a power of gouernment among them after this yet it was with great limitation and restraint as appeareth Iohn 18.31 Where they themselues professe that they had no authoritie to put any man to death and it did waste away more and more vntill the Scepter altogether ceased among them yea and the distinction of the tribe also by reason of that horrible destruction which fell vpon many hundred thousands of them and
And should sleepe and rise vp night and day and the seede should spring and growe vp he not knowing how c. Yea many other parables doth our Sauiour vse to expresse the estate of the same his kingdome here in euery other respect As for example he vseth the parable of the King calling his seruants to an account to declare both the mercie and iustice thereof Matth 18.23 c. The kingdome of heauen saith our Sauiour is likened to a certaine King who would take account of his seruantes Likewise he vseth the parable of the hous holder hyring labourers into his vineyard Matth chap 20.1.2 c. to giue to vnderstand that no man is of better reckoning with God for their long continuance vnder the profession of the Gospell specially if they presume of any merit or worthines aboue others in that respect but rather according to his diligence faithfulnes in the labour of Christianitie and according to that humble trust which he hath in the free grace and mercy of God And to this ende he concludeth the parable with this sentence The last shall be first and the first shall be last for many are called but few chosen Moreouer by another parable of the vine-yard let out to vnfaithfull husbandmen our Sauiour describeth the reiection of the Iewes for their treacherous stâ—â—-bournes and crueltie against hâ—m and on the otherside the calling of the Gentiles through the free grace and mercie of God Mat chap 21 verse 33 c. And chap 22 1 c. he doth to the same end vse another parable concerning the mariage of the Kings Sonne and the contempt thereof by the first bidden guests which wâ—re the Iewes and also by the example of that speciall rudes by thaâ— thrust in himselfe without his mariage garment And châ—p 25. verse 1. c. by the parable of the fiue wise and fiue foolish Virgines our Sauiour doth likewise admonish vs to take heede that we do not securely rest in an outward profession of the Gospel without inward truth of the heart which is a thing abhorred of God And verses 14. and 15. of the same chapter by the parable of the talentes which a certaine Maister going into a farre countrie deliuered to his seruants c. Our Sauiour teacheth plainly that he will looke to haue all the spirituall gifts and graces of his kingdome to be industriously imploied in euery mans calling and accâ—rding to the diuerse measure of them specially in the calling of the ministerie of the Gospell to all those profitable ends wherefore he hath giuen them Or otheâ—wise that fâ—arefull vengeance is to be looked for from his hands against euery vnprâ—fitable seruant Such was the doctrine of our Sauiour concerning his spirituall kingdome here on earth the which he calleth the kingdome of heauen because it is from heauen by the speciall ordinance of God likewise because the gouernment of it is most spirituall and heauenly and also because it prepareth and fitteth all the elect of God who as we saw before are called the children of the kingdome to be partâ—kers of heauenly glory Noâ— let vs proceed according to the order of the articles of our beliefe The next doctrâ—ne therefore of our Sauiour is that which concerneth his own conception and birth Of the which he saith thus before Pilate For this cause am I borne and for this cause came I into the world that I should beare witnes of the truth Next to the birth of our Sauiour are his sufferings Of the which he did verie ofâ—entimes foreteâ—l his Disciples to the end they might be the lesse troublesome or vncomfortable to them when they should fall vpon him as Luke ch 9 44 45 And Mat 17.12.13 verses 22.23 And Mark 9.12 And more particularly he foretold his betraying as we read Iohn chap 13 v. 18. c. The which our Sauiour did as he saith in the same place to the establishing of their faiâ—h when it should come to passe Of his crucifying he spake likewise before-hand Iohn ch 12.32.33 Beliefe in God the Son who wrought most miraculous and â—â—uine works Of his buriall by occasion of that costly ointment which Mary powred on him Mat 26.12 Iohn 12.7 Of his continuance in the graue answerable to the type of Ionas abiding so long in the Whales belly Mat 12.39.40 Of his resurrection also he vsually spake adding the prediction thereof to the foretelling of his sufferings to mitigate the discomfort of that part of his speech as Iohn 2.19.20.21 Mat. 16 2. ch 17.9 and verses 22.23 And ch 20.17.18.19 This thing as the Euangelist Marke saith our Sauiour spake plainely And ch 10.32.43.34 And all this according to the former prophecies of the holy Prophets as the euangelist Luke obserueth And that also in a mercifull regard of his Disciples lest they should be ouer whelmed confounded with excessiue sorrow as we may perceiue plainely Iohn ch 14.1 c. and ch 15. and ch 16. and by his most sweete and diuine praier in the whole 17. chapter Our Sauiour being risen againe as he had often said that he would he then foretold his ascension to Marie Magdalene Iohn 20 17. I ascend to my Father c. That hee should sit at the right hand of God and come againe to iudge the world our Sauiour boldly professed before the chiefe Priest Mat chap 26. verse 64. Hereafter saith our Sauiour shall yee see the Sonne of man sitting at the right hand of the powers God and come in the cloudes of heauen Moreouer touching his comming againe to iudgement hee had spoken before that time Iohn 5.22 and verses 27.28.29 But yet more fully and plainely Mat 25.31 c. The precedent signes of which time of his comming our Sauiour hath also declared Matth 24. And before this chap 13.39 c. in the parable of the tares And againe verses 49 50. in the parable of the drawenet We are come now to the doctrine of our Sauiour concerning the holy Ghost Of whom he speaketh most comfortably as of the onely comforter of all the Elect distinct in Person from the Father and the Sonne and yet one with them both euery where present of equall power and dignitie with them c. Iohn chapters 14. and 15. and 16. Which also our Sauiour maketh very plaine in that forme of Baptisme which hee instituted after his resurrection Mat 28.19 Câ—ncerning the catholike Church the doctrine of our Sauiour is this that it consisteth both of Iewes and Gentiles and that he himselfe is the onely vniuersal Pâ—stour and shepheard thereof Iohn 10. verses 14 16. Read also Luk. 13.28.29.30 Toucâ—ing the Communion of Saints and first in respect of their vnion with himselfe and so by him among their owne selues our Sauiour teacheth it plainely Iohn ch 15 1 2 3 4 5. c. And ch 17.22 c. What his doctrine is touching the forgiuenes of sins and namely that there is mercie with God to forgiue them and what
that which we read Iohn ch 12.1.2.3.4.5.6.7.8 The which treason of Iudas vpon that most vnworthy occasion so intended plotted our Sauiour Christ speaketh of againe foure daies after Mat 26. verses 1.2 where also the Euangelist Matthew doth in the verses following record the same wicked occasion that Iudas tooke and testifieth further and that from that time he sought opportunitie to betray our Sauiour he euen therin as the Diuel would haue it fitting the malicious desire of the chiefe Priests the Scribes and Elders of the people who consulted before how they might take him by subtiltie and kill him so as they might best auoid the vproare and tumult of the people verses 3.4.5 c. 14 1â—.16 and Luke ch 22.1.2.3.4.5.6 Thus I say the thought of the indignitie of the most wicked intent and diuellish practise of one of his owne Disciples with whom he had alwaies dealt louingly and kindly c. was some cause of this trouble to the spirit of our Sauiour Christ But this was little in comparison of the chiefe cause which was that most heauie trouble which he did see by this occasion and with the occasion to hast on a pace to the most deepe piercing and wounding of his soule as we shall see further according as the time of the practising or executing of the treason intended and plotted already approched more neare and grew as it were to the maturitie and ripenes of it Question What ground or testimonie haue you for the declaration of this Answere In the 26. chapter of Matthewe thus we reade from the beginning of the 36. verse 36. Then went Iesus with them into a place which is called Gethsemane and saide to his Disciples sit ye here while I goe and pray yonder 37. And he tooke Peter and the two Sonnes of Zebedeus and began to wax sorowfull and grieuously troubled 38. Then said Iesus vnto them My soule is very heauie euen unto the death tarrie ye here and watch with me 39. So he went a little further and fell on his face and praied saying O my Father if it be possible let this cuppe passe from me neuertheles not as I will but as thou wilt And ve se 42. 42. He praied the second time saying O my Father if this cuppe cannot passe away from me but that I must drinke it thy will be done 44. And yet againe we read verse 44. He praied the third time saying the same wordes Explication This third spirituall trouble and agonie fell vpon our Sauiour Christ in Gethsemane as the Euangelist Matthew testifieth the which place as appeareth before in the 30. verse of the same chapter and Luke ch 22.39 was a part of ground of or belonging to the mount of Oliues the which also was on the other side of the brooke Cedron distant from Ierusalem some good space a mile or two And it was also a garden or Ortchard either of Oliue trees or some vineyard as the Euangelist Iohn doth more particularly record and describe the place Iohn chap 18.1 where also it is very likely there were some dwelling housen as euery where there is on euery side of great cities at the least for the dressing and looking to the Gardens there about as may appeare by that which the Euangelist Marke writeth ch 14.51.52 The vnspeakable greatnes of the trouble and agonie of our Sauiour Christ in this place at this time and that for a long time as may be gathered the greatnes of the sorrowe and anguish considered it may be in some good measure conceiued of vs if we will only consider that which the Euangelist saith guided by the holy Ghost that our Sauiour Christ began in this place euen while he was with his Disciples to waxe sorrowful and grieuously troubled The Euangelist vsing such wordes as note an astonishing and amazing or confound ng sorrow and distresse or a perplexitie of mind such as no humane succour or solace can mitigate or asswage But it may be more liuely discerned from our Sauiour himselfe partly by his behauiour and partly by his speech By his behauiour first in that albeit hee tooke three of his Disciples with him to wit Peter and Iames and Iohn as Marke more expresly nameth them euen such as hauing seene his glorie before at his transfiguration might haue beene most fit to be eye witnesses of his humiliation and abasing yet his sorrowes increasinge exceedingly much more then the sorrowes of the woman going to her trauell and seeing them vnfit to be very neare beholders or hearers of them he giueth them their charge that they pray to God for grace that they should not be led into temptation and sodainly breaketh from them as one violently pulled away the space of a stones cast as the Euangelist Luke describeth it chap 22.40.41 that so he might without their vtter discomfiture the more freely humble himselfe and most lamentably bemone his distressed estate before his heauenly Father the bitter cup of whose wrath bent against that sinne of ours which our Sauiour Christ had vndertaken to beare the punishment of and to satisfie for was euen now put neare as it were to his mouth to the end he should drinke it vp for vs. Herevpon therefore he falleth down vpon his face groueling to the earth not satisfying himselfe to kneele vpon his knees Marke 14.35 And afterwards through the vehemencie of the agonie and conflict of his soule his sweat was like drops of blood trickling downe to the ground Luke 22.44 A most strange sweate both for the matter vnheard of before in any neuer so grieuously tortured and also for the quantitie it being so aboundant and that from so thinne and spare a body as wee may conceiue the body of our Sauiour to be which no doubt was not grosse and corpulent as the bodies of many full fed and pampered are Thus by the behauiour of our Sauiour Christ in this time of his trouble and dolour we may perceiue that it was exceeding vehement and bitter and the rather if we doe consider the most perfect patience and magnanimitie of our Sauiour Christ whereby he was able as afterward he did to passe through all the externall vexations that man could possibly prouoke him with The same extremitie of the most grieuous sorrowe of our Sauiour Christ may be yet further discerned from his owne speech partly by those wordes which he spake to his three choise Disciples while yet he was with them My soule is heauie euen vnto death The which no doubt if it had beene vpon any of vs sinfull wretches it would not onely haue taken away all naturall life out of our bodies but haue pressed our soules downe for euer vnto the bottome of Hell But yet more fully may it bee discerned by the wordes of his most lamentable prayer O my Father if it bee possible let this cuppe passe from mee Yea in that he insisteth so vpon the almightie power of God ioined with his infinite mercy as it
force could hinder from rising againe out of the graue wherein his body lay dead will most assuredly preuaile against all his aduersaries of all sorts whosoeuer They shall all be subdued vnder his feete as we read Psal 110.1 and 1. Cor. 15.25 Moreouer and beside all that hath beene said seeing the wickednes of the nature of vs all is discouered by the example both of Iewes and Gentiles in their extreme contempt and most cruell pursute against the Sonne of God yea euen that wickednes whereby the Diuell at the first corrupted our first Parents in mouing them to aspire to be as Gods For we are all by nature very raâ—ke rebels descended of a traiterous stock The daÌ„ger of not beleeuing the Articles of his sufferings so that iustly might the Lord cast a double condemnation vpon the world vnles it had pleased him to the more wonderfull ouerthrow of the Diuel and all reprobates to turne that to the saluation of the elect whereby we had deserued to be twice condemned Let vs therefore from hence learne betimes and so forth to perseuere continually to humble our selues vnder the holy hand of God and to seeke for his grace and mercie that we be neuer led into the tentation of the Diuel that wee should be found rebels and traitours against the Sonne of God And chiefly let all such take heed to themselues whosoeuer be in high place aboue the rest and are indued with speciall gifts of wit and learning c. For if they be left vnto themselues and to the will of the Diuel the cause of our Sauiour Christ shall no sooner come before them but the higher their places and the greater the pride of their naturall wit or the shewe of their holines is by so much will they shewe themselues to be the more sore and spitefull aduersaries vnto him in the resistance of his Gospel and in vexing the true and faithfull professours thereof To conclude this part of our inquirie this we may boldly affirme that if any doctrine will doe vs good this of the sufferings of our Sauiour must haue a chief place in the effecting of it And it caÌ„not be that it should be truly known and beleeued but it must needes haue such manifold and admirable effects as haue beene rehearsed Question Now on the contrary what is the danger of not beleeuing and of not yeelding this obedience in regard of the sufferings and death of the same our blessed Sauiour Answer Whosoeuer do not beleeue that he hath suffered all these extreme paines reproches euen comparable to the reproch and torment of hell both in body and soule for their sins neither that the sufferings of our Sauiour alone are perfectly sufficient for their redemption and reconciliation with God neither do regard to know and obey the Gospel in this be â—aâ—fe they shall surely dye in their sinnes and iustly beare their owne reproch and torment both in body and soule for euer in hel Specially such as hauing receiued knowledg and some tast of the heauenly gift doe afterward fall away and tread vnder foote the Sonne of God accounting the blood of the Testament as an vnholy thing Explication and proofe So indeed we read Heb 6.4.5.6 ch 10.28.29 30.31 with a more full declaration then you haue rehearsed out of theÌ„ Read also Iohn 8.24 where our Saui generally affirmeth Except ye beleeue that I am he ye shal dye in your sins And Iohn the Baptist Iohn ch 3.36 He that obeyeth not the Sonne shal not see life but the wrath of God abideth on him This wrath of God is vpon such euen in this life but it shal be more heauie to the soule immediatly after this life ended but most of all both to body soule when our Saui shal come to execute his last iudgemeÌ„t according to the word of our Saui himself Luk. 9 26. And of the Apost Paul 2. Thes 1.6.7.8 c. Verily as our Sauiour had the perfect sense feeling of his dolorous sufferings for sin so will he come with perfect indignation against all such as shall despise his sufferings and take delight in their sinnes To speak more particularly if we beleeue not to be set loose by the bonds of Christ we shal lye bouÌ„d stil in the fetters chaines of our sins for vnles the Son make vs free we caÌ„not be free If we beleeue not that Chr our Lord was scourged for vs we our selues shal tast of the whip of gods wrath If we beleeue not that he was as the sheepe before the shearer dumbe for our sakes we shal neuer be able to open our mouth before God to plead for our selues If wee beleeue not that he was condemned at the iudgemeÌ„t seat of Pilate for vs we shal be coÌ„demned before the tribunal seat of Gods iudgement Finally if we beleeue not that he sustained the torments of soule for vs coÌ„parable to the torments of hel for a timâ— we shal for euer be tormented with them Thus necessarie is it that euery true Christian do beleeue firmely in the most perfect alsuf-ficient sufferings of our Sa Ch indured by him for euery one of vs. Let vs therfore pray accordingly as the Apostle teacheth vs Heb. 13.20.21 That the God of peace would vouchsafe euen through the blood of the euerlasting couenant to make vs perfect in all good works to doe his will working in vs that which is pleasant in his sight through Iesus Christ to whom be praise for euer and euer Amen Beliefe in God the Son who the third day rose againe from the dead As for those that goe about any way to lessen the grieuousnes of the sufferings of our Sauiour The ground and meaning of his glorification in generall as if he had but onely made a shew of suffering as the Simonians diuers other heretikes are said to haue faÌ„tastically imagined or as if the sufferings of Martyres must be ioyned with the sufferings of Christ to the perfect merit of saluation or as it the sufferings of Christ were not properly chiefly in his soule nor necessarie so to be or on the contrary as if the soule of our Sauiour had suffered after death in the place of torment in hell or that the Godhead of our Sauiour suffered as the heretikes called Theopaschitae affirmed let vs vtterly withdraw our hearts from their opinions beeing erroneous from the faith both on the right hand and on the left in excesse and in defect Beliefe in God the Sonne who the third day rose againe from the dead and so began his exaltation or glorifying HAuing thus gone through the doctrine of faith concerning the whole humiliation of our Sauiour Christ in our humane nature euen from his incarnation to his very last sufferings vnto death yea euen to the last moment of time wherein he continued in the graue in the state and condition of the dead Let vs now henceforth proceede to the doctrine of that his
we began further to obserue as the words of the text make it manifâ—st Mary was more carefull about the matter then either of them both because whereas they dâ—part by and by shee tarieth by the sepulcher still that her minde might be further satisfied Wherefore also it is worthy to be marked that like as Mary was specially carefull aboue any other so as was said before our Sauiour doth vouchsafe her a speciall fauour First in shewing her a vision of Angels that by them he might prepare her mind to be the more fit to receiue the assurance of the resurrection and then also in that he representeth and maketh himselfe being now risen perfectly known vnto her Question In what words doth the Euangelist Iohn continue the text of the holy Storie vnto vs Answer It followeth in â—he later part of the 11. verse where wee left before and so forth to the 18. verse of the same chapter in these words And as Mary wept she bowed her selfe into the Sepulcher And she saw two Angels in white sitting the one at the head the other at the feet wherâ— the body of Iesus had laine And they said vnto her woman why weepest thou She said vnto them They haue taken away my Lord I know not where they haue laid him When shee had thus said shee turned her selfe backe and saw Iesus standing but knew not that it was Iesus Iesus saith vnto her Woman why weepest thou whom seekest thou She supposing that he had beene the gardener saide vnto him Sir if thou hast borne him hence tell me where thou hast laid him and I will take him away Iesus saith vnto her Marie she turned her self said vnto him Rabboni which is to say Maister Iesus saith vnto her Touch me not for I am not yet ascended to my Father but goe to my brethren and say vnto them I ascend vnto my Father and to your Father and to my God and your God Here is indeed a report of two singular fauours vouchsafed to Mary Magdalene from our Sauiour Christ ExplicatioÌ„ as a singular blessing vpon her special care and vnweariable zeale in seeking after him Whereby it may be euident vnto vs how gratiously God is minded to crowne his own graces in those that haue care to vse them well Yea that euen according to their care as it is in speciall measure so will hee answere them the more gratiously in giuing them that haue yea in giuing them more aboundantly c. But it may be said that Maries seeking was amisse and that all her mourning was without cause if wee looke duly into that she mourneth for and into that which shee intended yea though she might haue attained her desire It is true in these respects Mary is not to be coÌ„mended seeing Mary both sought the body of our Sauiour in the graue and also wept for it being out of the graue in forgetfulnes of the doctrine which our Sauiour Christ taught touching his resurrection while he was yet liuing Neuertheles in that al this proceeded of an exceeding deare reuerend regard of our Sauiâ—uâ— this her affection is in it selfe most coÌ„mendable how soeuer by these actions shee tooke not the best course to manifest exercise the same And herein the mercifull goodnes of our gracious Sauiour is so much the greater by how much he passeth by any the more great infirmities and yet accepteth of the holy desires and purposes of his seruants when they proceed from singlenes of heart and from a mind willing to be informed in that truth from the which it doth for a time in some action or opinion through ignorance goe astray But let vs come to consider of the double blessing which our Sauiour vouched safe to bestowe vpon Marie hee prosecuting his loue now to her singular consolation like as he had at the first receiued her in singular pitie and compassion ouer her wofull estate seeing shee is carefull in the remembrance thereof to be constantly dutifull and thankefull for the same And first let vs in a fewe wordes consider of the former of these fauours to wit the vision of the holy Angels Question What was the blessing or mercie which Marie Magdalene receiued hereby Answere It was a blessing vnto her in that she was hereby prepared and made the more fit to receiue the assurance of the resurrection of our Sauiour from that his appearance vnto her which followed immediately after Question How did the vision of the Angels prepare and make her fit herevnto Answere First by that brightnes and glory wherein the Angels appeared vnto her Secondly by their situation or placing the one at the head the other at the feete where the body of our Sauiour had laine And thirdly by their speech why weepest thou ExplicatioÌ„ It is â—â—ry true All these were excellent inducements to lead her to change her thoughts The chearefull brightnes to leade her from the vncomfortable thoughts of death The seating of themselues as they did in that thereby they gaue a most sensible demonstration that the body was gone Their wordes because they contained a gentle reproofe of her weeping as being causeles For the Angels were not ignorant why she wept but they point Mary to her ignorance which was the cause that shee wept so as shee did The same is to be said of the same wordes of our Sauiour immediately after So that there is no doubt but that though Mary good woman that she was had her heart wonderfully set this way desiring that she might yet once more haue a sight of the body of Ch though remaining still dead as she thought yet no doubt by these meanes the strength of her thoughts were abated made more pliable to admit the truth of our Sauiour his appearance vnto her The maÌ„ner of which his appearance and manifesting of himselfe vnto her is next to be considered of vs. How was that First our Sauiour sheweth himselfe but he doth not discouer himselfe to the knowledge of her eye Secondly he speaketh to her but withholdeth her vnderstanding that she could not discerne his voice Thirdly he calleth her by her name and euen thereby maketh himselfe knowne Fourthly he instructeth her how she was to be affected and in what sort she was to behaue her selfe toward him Last of all he giueth her a most sweet and comfortable message to carie to his disciples Explication proofe These thinges are all of them euidently expressed in the Text and they are very worthy our diligent and reuerend obseruation And first of all to speake generally we may see a liuely representation of the manner of our Sauiour Christ his ordinary dealing in his making of himselfe and his holy truth knowne For he neuer reuealeth all at once but by degrees like as hee dealt in his cure done vpon the blinde man in the Gospell in that hee caused his sight to returne by certaine increases that so when hee had receiued
to see whether it were so or no. Yea more then this this newes was brought by some other of the women most likely by them who at the sight of the Angels fled first from the sepulchre for feare of whom Marke seemeth to write ch 16.8 that they saw a vision of Angels who affirmed that Iesus was aliue And thus Cleopas hath ingenuously declared what the cōmunication of himselfe his companion was without any feare who it might be to whom they spake whether he were an enemie or a friend They cannot but professe themselues to haue an honourable opinion of him whom their Rulers had most odiously and vniustly pursued to the death as if hee had beene a deceiuer or a traitour c. Now he doth therewithall likewise simply and plainely open vnto our Sauiour though as yet he little thought that it was he the very cause or causes of his and his companions griefe yea of the common griefe of the rest of the Disciples First because whereas they trusted before that hee should haue deliuered Israel now by reason that such a death fell vpon him they beganne to call their former thoughts into question and doubt Secondly because notwithstanding the newes that was brought began to cheare vp their hearts in that they had an inckling that he should be aliue againe yet they could not be perswaded that it was so because no doubt they imagined strongly that if it had beene so it should haue beene done in another manner of sort that is in more pompous magnificence then was reported or could yet be found to haue beene performed Such was the answer of Cleopas he therein laying forth at large both what was the communication of himselfe and his companion and also what their griefe was Now let vs heare the reply of our Sauiour though hetherto he thought it not meete to discouer himselfe Question How doth saint Luke lay this forth vnto vs Answer This is contained in the 24. chap. verses 25 26 27. as it followeth thus 25 Then he said vnto them O fooles and slow of heart to beleeue all that the Prophets haue spoken 26 Ought not Christ to haue suffered these things and to enter into his glory 27 And he began saith Luke from Moses and all the Prophets and interpreted vnto them in all the Scriptures the things which were written of him Explicatiō In this reply of our Sauiour wee haue three things of most worthy obseruation to consider First the earnest reprehension which hee giueth his Disciples verse 26. O fooles c. Secondly his like earnest short reprehensiue and interrogatory affirmation of the truth called into question by them Thirdly a large proofe and confirmation of the same truth from all the holy scriptures of the old Testament as the Euangelist plainely testifieth though for breuities sake insomuch as hee hath euery where mentioned them in the history of the Gospel of our Sauiour as occasion was offered before he doth not repeate them now againe All these things are exceeding profitable for our instruction let vs therefore stand a while to ponder and weigh them And first let vs well know and willingly suffer our selues to be admonished of that it is a great sinne in the sight of God and our Sauiour to be dullards and sluggards in the knowledge beliefe of the holy scriptures of God Yea that it is a great sinne in vs not to be ready and chearefull in the vnderstanding and faith of them all without exception seeing God by his holy Spirit spake in the ministery of his holy Prophets both by their speech and also by their writing whosoeuer of thē haue either spoken or written any thing from the beginning of the world For otherwise our Sauiour would neuer haue bin thus earnest in calling his Disciples fooles or dullards for want of the knowledge hereof seeing they were not altogether ignorant and vnbeleeuing and the rather seeing they were not of the eleuen but of the more ordinary sort of his Disciples Wherefore I pray you let vs diligently marke that all the excellencie of our wisedome consisteth in the knowledge and faith of the holy Scriptures yea both of the old and also of the new Testament euer since that God hath of his singular mercy caused them to be written and added to the olde for the further instruction and edification of his Church in the knowledge and faith of the same his truth Without this we are but fooles and dullardes as our Sauiour telleth vs how sharpe and quicke witted or how graue and profound so euer any of vs may seeme to be otherwise Yea though wee were as wise as Ahitophel or as subtile as Herod c. And therefore also let vs not onely mark but euen stirre vp our selues to performe it that wee giue our selues to be most ready and chearefull in the imbracing of the knowledge and faith of the holy Scriptures infinitely aboue all things in the world beside Let vs not be negligent readers and drowsie hearers c but most diligent and alwaies waking as good schollers and profitable students vnder so excellent a Schoolemaster as our Sauiour is that we may not onely vnderstand with our minde but also beleeue in our hearts as our Sauiour requireth in that he saith O fooles and slow of heart to beleeue c. This reproofe is to be vnderstood and taken as most sharpe against those who hauing had the best meanes of knowledge and faith haue made the least profiting according to the reproofe of the Galatians ch 3.1 Let such therfore especially lay this rebuke of our Sauiour to heart and learne to be more wise and diligent for euer hereafter lest at the last they feele the euerlasting discommodity smart of it when our Sauiour shall come againe to take heauy vengeance vpon such vnprofitable truants as they are threatned 2. Thes 1.7.8 c. Thus much concerning the first branch of the reply of our Sauiour Touching the second branch of it we are to consider that he doth briefly abridge and comprehend in two heads all that the holy Prophets haue written of him in the old Testament to wit those things which concerne his sufferings first and then those which doe concerne his glory which was to follow after the same According to the which abridgement of our Sauiour the Apostle Peter writeth that it was the search inquirie of the Prophets chiefly and principally aboue all other things after the sufferings that should come vnto Christ and the glory that should follow 1. Epist 1.11 The same abridgement also doth the Apostle Paul make of his doctrine Act. 26. verses 22.23 So then that which these Disciples of our Sauiour ignorantly took an occasion to stumble at and therevpon to begin to doubt whether he were the true Messiah and redeemer of his people it ought to haue been a speciall confirmation vnto them insomuch as the prophesies of the holy Scriptures giuen forth of the true Messiah were
Euangelist Iohn hath a most memorable appendix or appurtenance to this part of the Storie which we must in no wise omit Question What is that Answere It followeth thus verses 24 25. 24 But Thomas one of the twelue called Didymus was not with them when Iesus came 25. The other disciples therefore said vnto him We haue seene the Lord but he saide vnto them Except I see in his hands the print of the nailes and put my finger into the print of the nailes and put my hand into his side I will not beleeue it ExplicatioÌ„ Thus then we haue before vs the whole historie of this fift appearance together with this most memorable appurtenance as was said Let vs therefore accordingly consider as orderly as we can of all things First of the historie of the appearance from the report of the other three Euangelists and then of the appurtenance vnto it from the testâ—monie of S. Iohn alone In the historie of the appearance we haue to obserue many things First the time wheÌ„ Secondly the place where Thirdly the persons to whoÌ„ Fourthly the manner how it was that our Sauiour came and appeared Fiftly how he behaued himselfe both in word deed the whole time of his continuance with those to whom he appeared And last of all what effects both the miraculous manner of the appearance it selfe and also the speeches and actions of our Sauiour Christ had in the senses and hearts of the same persons to whom he thus shewed and manifested himselfe In this order therefore let vs consider of this fift appearance The first foure of these things being the circumstances of this appearance they are couched together in the first verse of the text of Saint Luke and in the first verse of the text of the Euangelist Iohn yea and beside these the first speech also of our Sauiour is contained in the same first verse of either of these two Euangelists But that wee may particularly consider of them and that as briefly as wee may touching these circumstances Question What are we first of all to obserue concerning the time Answer Heerein the exceeding tender mercie and compassion of our Lord and Sauiour is to be blessed and praised for euer in that notwithstanding the manifold infirmities and sinnes of those to whom hee at this time shewed himselfe had deserued that hee should haue vtterly call them off Yet he doth without delay make himselfe knowne vnto them to the end be might succour them against their vnbeliefe and thereby also comfort them against that causelesse sorrow and confusion which they had giuen place vnto ExplicatioÌ„ It is true Wonderfull in deede was the tender mercie of our Sauiour heerein and hee himselfe most worthie to be blessed and praised for euer for the same For hee was not onely mercifull to those to whom hee then appeared but also by them and in them to his whole Church to the end of the world as wee shall haue further occasion to consider when wee come to that their office wherâ—vnto hee did by this his holy compassion and tender care sit and prepare them The manifold infirmitie yea the great sinne of these persons is euident by that which hath beene declared alreadie in that they did so soone forget the doctrine of our Sauiour concerning his death and resurrection so often times taught them before his sufferings in that they refused also to harken to the meanes whereby it pleased him to bring it to their remembrance againe yea to certifie them that the same was nowe verily fulfilled which hee had so often tolde them of before and that also by many testimonies of very credible persons by whom hee had made the same known vnto them Thus I say their infirmitie yea their sinne is many wayes euident alreadie as was saide and it will further appeare by and by Wherefore the greater the sinne was the greater was the mercie and clemencie of our Sauiour toward them And the rather because as was saide hee did make no longer delay but shewed himselfe vnto them euen the night after the same day on the which hee rose againe so that though they were forgetfull yea and wayward in their forgetfulnes yet the Lord would not forget his promise which hee had made vnto them Iohn chap. 16. verse 16. saying Yet a little while and ye shall not see me and againe a little while and ye shall see mee for I goe to my Father c. And verse 20. c. Verily verily I say vnto you that ye shall weepe c. but your sorrow shall be turned to ioy c. I will see you againe and your hearts shall reioyce and your ioy shall no man take from you The which promise wee shall see to be in part performed by this appearance and afterward more fully Luke 24. verses 52.53 And thus also we haue a notable president that as the Apostle Paule hath set downe the axiome our Lord will not suffer any of his â—o be tempted otherwise then that hee will giue the issue with the tentation 1. Cor. 10.13 Thus much therefore concerning the time The place is next to be considered Question What is to be obserued in that respect Answer The place was answerable to the time that is to say as secret as might be in respect of those to whom our Sauiour appeared The reason whereof the Euangelist Iohn rendereth in that he saith that it was at such time of the euening as dores were wont to be shut in and in such a place as they thought most safe for feare of the Iewes Thus much in deâ—de doth the Euangelist Iohn giue vs more particularly to vnderstand Explication then did the Euangelist Luke And heerein the wisedome and circumspection of those that were assembled is not to be misliked considering the malice of the aduersaries of the truth who cannot abide that anie of those that dissent from them should come together for their mutuall instruction and comfort The wicked deale wisely in their generation as our Sauiour else-where speaketh And therefore it behoueth the children of God hauing to doe with them to deale as circumspectly as they may to preuent and defeate their malice so farre as may stand with godly simplicitie and that they may be free from the betraying of the truth and true profession of the name of God Bâ—t heerewithall let vs learne by this occasion how great a mercie of our good God it is when the Church may meete publikely to worship God without feare of any euill which their malitious aduersaries can procure or worke against them And heerein let vs for our parts remember in speciall manneâ— tâ— blesse and praise the name of God not onely for this libertie but so much the rather because he hath of his infinite mercie continued it so manie yeares vnto vs. Neither let vs forget to craue mercie and forgiuenes in most humble and heartie manner for that we haue neither glorified God nor
setled decree constantly reâ—aine the naturall prâ—perties of it Yea since the glorifying of it as well as before so farre forth that it can be but in one place at once neither can pierce or moue iâ— selfe through any bodily substance but it must causâ— it to remoue or to sunder and diuide it selfe â—hat it may haue passage And therefore doth our Sauiour himselfe tell his Disciples that in respect of his bodily presence they should not haue him alwaies though by his diuine spirit and the graces â—hereof he would be present with them for their time and with all the faithfull Ministers of his Gospel from time to time to the end of the world And the Angel of God affirmeth plainely that touching his bodily presence the heauens must containe him euen from the tiâ—e of his ascending vp into heauen vntill his comming againe to iudge the world To this very end no doubt did our Sauiour at the first take and vnite the true humane nature to the diuine in one person that it might so remaine as touching the truth of it to the benefit and comfort of all the elect of mankinde for euer though euer since the resurrection it hath laide downe all the naturall infirmities and vilenes or dishonour of that condition which the sinne of man had brought vpon the same For these causes therefore we are not to esteeme the miracle of our Sauiour his comming in among his Disciples so sodainely euen at such a season as the doores were now shut in that is to say in the night time to consist in the deifying or spirituall alteration of his humane nature but in his diuine power wherby either at his immediate commâ—ndement the dores opened vnto him and shut againe without any noise or at the least â—he hearing of the companie was so restrained that they could not heare the same like as the eyes of the two Disciples were held before so that they could not know our Sauiour Or else he vsed the ministery of his Angel herevnto like as by an Angel he did afterwards open the doores of the prison to let out his Apostles and shut them againe no one of the keepers or watchmen once hearing the same Acts 5.17 18 19 c. and chap. 12.4 5 6 c. And thus is our Sauiour described generally to be such a one as openeth and shuâ—teth both hearing and seeing and vnderstanding and affection and all things by his most soueraigne and diuine authority according to his owne holy will and pleasure Reuel 3 7. This therefore is the true manner of the miraculous and strange appearance of our Sauiour altogether without any deposition of the naturall properties which doe concerne the nature and substance of a true bodie The which will yet further be manifest from the words and actions of our Sauiour himselfe in the time of this his appearing and abiding with his Disciples And therefore leauing it for a while wee come now in the fift place to the behauiour of our Sauiour both in word and deed in this time of his fift appearance And therewithall also to the effects thereof as was set downe in the last place For insomuch as these things are intermingled in the text we will accordingly speake of them as the text it selfe shall giue the occasion The speeches and actions of our Sauiour are sundry and so are the effects also in the hearts and senses of the Disciples as was said before and as by the grace of God we will consider in the particulars of them Question First of all therefore Which was the first speech of our Sauiour Answere The first speech of our Sauiour to his Disciples was this verse 36. Peace be vnto you Question True So we reade Luke 24.36 and Iohn chap. 20. verse 19. How are these words of our Sauiour to be vnderstood Are they onely to be taken as wordes of a common and ordinary salutation and nothing otherwise Answer Yes they are not onely words of louing and familiar salutation whereby our Sauiour wisheth the welfare of his Disciples but they containe in them the vertue of a commandement warrant of all spiritual peace prosperity to theÌ„ through faith in his name ExplicatioÌ„ proofe So they are to be vnderstood indeede euen in a sense farre exceeding the salutation of Dauid sent to Nabal by his messengers 1. Sam. 25.6 or that common holy salutation vsed among the people of God The Lord be with you or The Lord blesse you Ruth 2.4 Psal 129.8 They are to be vnderstood here like as our Sauiour spake them before his death when hee sent them forth to preach for a time in that cursory course of ministery which was a preparatiue to their great and generall Apostleship At what time hee directed them to pronounce peace to that house which should giue them any entertainement and promiseth that peace euen more then ordinary peace should rest vpon euery such one as should so receiue them Mat. 10.12.13 And that wee are to vnderstand the words of our Sauiour in such sense as was answered it will be furthermore euident vnto vs if we duly consider first who he was that maketh the promise euen the Prince of peace promised and giuen to the Church of God yea that Prince of peace the peace of whose gouernment shall increase and haue no end Isai 9. verses 6.7 And if we shall yet further consider what his promise and bequeathement as it were was to his Disciples a little before his death Iohn 14.17 Peace I leaue with you my peace I giue vnto you not as the world giueth I doe giue vnto you Let not your heart be troubled nor feare And if wee shall consider herewithall how it is said by the Apostle that hee came and preached peace both to Iew and Gentile Ephes 2.17 Likewise if we doe call to minde and consider that salutatorie prayer of the Apostles Grace mercy and peace from God the Father and from the Lord Iesus Christ the which as we know is vsuall in their holy Epistles Moreouer if wee weigh well with our selues that the birth of our Sauiour was as it were a chariot of peace sent from heauen downe to the earth as the Angells of heauen declare Luke chap. 2. verse 14. Finally if we shall consider that the kingdome of God is righteousnes and peace and ioy in the holy Ghost it will then euery way be manifest vnto vs that our Sauiour in saying to his Disciples Peace be vnto you doeth not after a common manner salute them or wish them outward and worldly prosperity or carnall rest and security in earthly pleasure but a most holy spirituall and heauenly peace For as touching carnall and worldly peace hee saith professedly on the contrary that hee came not to bring peace on the earth but rather a sword to arme all that be his against all peace in the pleasure of sinne Onely he pronounceth and assureth that peace of conscience which passeth all
time from the day of his resurrection For so we reede that this was eight daies after In the which we are to obserue a most wonderfull mirrour of the most gratious fauour and mercy of our Sauiour toward Thomas yea and in him a representation of his exceeding great mercy toward the rest of the Disciples and toward vs and all christians to this day and to the end of the world to be considered in diuers branches Which are they Question First in thâ—t our Sauiour restraineth and holdeth in the waywardnes presumption of Thomas that he keepeth him from falling away Answer or departing either from himselfe or the society of his fellow Disciples and brethren Secâ—nâ—â—y in that he vouchsafeth for Thomas sake and in pity of him to shew himselfe to his Diâ—ciples againe when Thomas was with them and tâ—at in like manner as he had done be oâ—e both for the miracle of his strange and sudden presâ—nce and also touching the words of his gâ—eeting or rather blessing Peace be vnto you Thirdly in that he giueth leaue vnto Thomas for his satisfaction to feele both his hand and his siâ—e if he would Fourthly in that he doth very gently and nothing roughly and seuerely rebuke and direct him Fiftly in that he giueth him victory against all his waywardnesse and vnbeliefe yea in that he giueth him grace to make an excellent profession of his faith Finally in that he doth gratiously incourage him to beleeue by shewing that hee hath pardoned his wilfulnesse yet so as hee doth gently againe rebuke it and yeeldeth a more speciall commendation to such as shall yeelde themselues more teachable and tractable then he hath done Explication All these things doe indeede notably declare and set forth vnto vs the wonderfull mercy of our Sauiour towards his poore fraile Disciple as they are euidently coÌ„teined in the present text Wherin also Thomas thus singled alone may well be a looking glasse to shew vs all our owne naturall corruption and vnfitnesse to beleeue the mysteries of the kingdome of heauen like as the other Disciples were more ioyntly in that appearance which went before insomuch that not without many helps and remedies as wee haue seene they could be brought to beleeue that principle of religion to be true which was euident before the view of their bodily eye And verily such is the state and condition of vs all For vntill the Lord vouchsafe in mercy to looke vpon vs whether at the eight day after wee haue neglected the meanes of our saluation or eight or eighteene yeares after that we remaine still the same that is crooked and peruerse and altogether vnapt to beleeue and vnderstand the mysteries of the kingdome of heauen But let vs consider the mercy of our Sauiour toward Thomas a litle more fully in the particulars And first that Thomas had entered yea had waded very far and more then ouer his shooes into a most wayward and dangerous course it is of it selfe very plaine Yea so that if our Sauiour had not beene exceeding gratious vnto him he should no doubt haue easily fallen away and come to haue bin an Apostate infidell But our Sauiour to the end he might confirme the word which he had once spoken that of all that the Father had giuen him he had lost none but the childe of perdition which was Iudas the traitour he would not suffer either Thomas or Peter or any of the other besides vtterly to fall away from him And therefore it was that he gaue Thomas a heart to keepe with his brethren and to continue his society with them vntill he might be convicted of his sin and so be brought to beleeue this Article of the resurrectioÌ„ The same grace also may be a comfort vnto our selues though wee are in many things ignorant and weake For so long as any hold fellowshippe with the rest there is hope that though they be very ignorant and weake yea full of many great infirmities that the Lord will in time cure and heale them all But if any should by waywardnesse seperate themselues vtterly from their brethren they doe then take the very high way to endlesse wofull destruction as the Apostle teacheth in the 10. chap. to the Heb. ver 25 39. For the auoyding whereof let vs take heed of the beginnings that is of wilfull or willing neglecting of any one sermon or prayer that we may be at We know not what a blessing we may loose c. It is an excellent saying of M. Beza Certissimum est experientia comprobatum semel sponte neglectae coÌ„cionis alterius tertiae coÌ„temptum sequi tandemque taÌ„ procul à via recedentes vix in illam posse regredi sane nimium frequentia ordinaria sunt eorum exempla qui praecipites in haec pericula feruntur That is It is a most certaine thing and confirmed by experience that one sermon willingly neglected causeth the contempt of a second and of a third to follow vpon it yea so that at the last men goe so far out of the way that they hardly returne into it againe And verily the example of such as are carried headlong into these dangers are too ordinary Hom. in Hist Resur 17. This therefore was the great mercy of our Sauiour to Thomas that he gaue him a heart to keepe still with the rest of the Disciples how wayward soeuer he was Secondly it was a further fruit of his pity compassion ouer him in that it pleased our Sauiour after a few daies to shew himselfe againe in like maner as he had done before that Thomas might be confirmed from his owne sight as well as the other were In like manner I say as was answered both for the miracle of his strange sodaine presence in that as the text saith again he came when the doores were shut stood in the midst of theÌ„ and also touching the same words of his salutation Peace be vnto you Of the which both his diuine action and also of his gratious speech insomuch as we haue spoken of them before here is no other thing to be obserued concerning either of them we wil not stand to set theÌ„ down againe but choose by reference at this time to moue euery one to call theÌ„ to mind Only let vs obserue how like our Sauiour is vnto himselfe how behoofeful it is that we should by the same words meanes be edified in the faith rather then to hunt after that curious variety which our vaine mindes through that lightnesse which is in them are inclined vnto And now thirdly how wonderfull is the mercy and compassion of our Sauiour in giuing wayward Thomas leaue to take that proofe of his very true bodily presence which he himself presumed after a sort to prescribe vnto our Sauiour or else said flatly that he would not beleeue For our Sauiour said Thomas put thy finger here c. The which words we call giuing
of leaue and not conteining an absolute commandement because wee doe not reade that Thomas did so much as our Sauiour offered and was â—eady to permit him Neither doth our Sauiour afterward speake of Thomas his touching his hand or his side but onely saith thus Thomas because thou hast seene me thou beleeuest It may be therefore our Sauiour gaue Thomas the grace to be ashamed of himselfe presently vpon the offer and sight of the print of the nailes like as the childe wained from the breast seemeth some long time after to be fond of the mothers bosome and yet when she sheweth it the dugge is ashamed to sucke This I say it may be that Thomas hauing the grace giuen him to consider the diuine manner of our Sauiour his comming among them and his diuine knowledge of his words spoken when our Sauiour as hee knew well was bodily absent was ashamed of himselfe and saw his former errour and rash wayward and fond childishnesse euen by the gentle and gratious rebuke of our Sauiour saying he thou not faithlesse but faithfull And therefore would proceede no further but crieth out as one both professing himselfe ouercome to beleeue as also crauing forgiuenesse and pardon of his former vnbeliefe saying Oh my Lord and my God As though he should haue said what needeth any further proofe I doe acknowledge thee to be my Lord and my God euen thee whom I see and know to be very true man before me But howsoeuer it was whether Thomas did proceede to feele eyther hand or side or neither of them this may certainely well be concluded that he in the vttering of these wordes enlightened with a singular grace to make a most liuely profession of the true christian faith concerning both the Person and also the office of our Sauiour with a particular application of the fruites and benefites of either of them to himselfe in that he beleeueth in him as being his Lord and his God wherein resteth the nature and very esse or being of the true iustifying faith And it is certaine also that whether Thomas proceeded to put his finger into hand or side or no yet it could not be that any touching or handling could haue had this operation had not our Sauiour touched him most effectually with the finger of his most holy Spirit as we haue touched once before All was therefore of the wonderfull grace and mercy of our Sauiour towards this most poore and fraile incredulous and vnbeleeuing Thomas And thus the third fourth and fift branch of the mercy of our Sauiour toward him are lincked together in one to wit the permission rebuke and correction of that grosse errour wherein Thomas had slept securely a whole weeke before Neuerthelesse touching the rebuke let vs more particularly and very carefully obserue that our Sauiour bidding Thomas not to be faithlesse noteth therein the wofull estate of a faithlesse man and in saying but be thou faithfull he sheweth wherein the happinesse of a man consisteth Yea let vs well note that our Sauiour in speaking these words did both cure and remoue the euill and also gaue coÌ„ferred the coÌ„trary grace as it is euideÌ„t by the fourth fifth branch And now finally in the sixth place as it was a singular mercy of our Sauiour to Thomaes to passe by his grosse sinne so gently and patiently as he did he looking onely to the cherishing of that grace which now he had vouchsafed vppoÌ„ him in that he saith Thomas because thou hast seen me thou beleeuest as though he should say thou hast receiued a great mercy in that thy great sin being couered thou hast the gift of faith bestowed vpoÌ„ thee infinitly of more worth then all thy bodily seeing or feeling could haue brought vnto thee as this I say was a great blessing to Thomas as our Sauiour giueth to vnderstand so hee doeth therwithal plainly affirme that it is yet a more blessed thing a more excelleÌ„t obedience of faith for any to beleeue from the bare naked testimony of the word which is the most kindly instrument of faith though they haue not to that end the bodily sight of Christ nor the print of the nailes and speare in his flesh to looke vpon For this knowledge of our Sauiour Christ from the word is the most excellent and pure knowledge as the Apostle Paul giueth to vnderstand 2. Cor. 5.16 And accordingly that faith which resteth it self sheerly vpon the word rightly vnderstood is the faith which is much more pretious then the gold tried in the fire 1. Pet. 1.6 7 8 9. This most pretious faith no doubt but Thomas had and so the rest of the Apostles Yet because it had as it were a more carnall beginning therefore in that respect our Sauiour humbleth theÌ„ all by shewing them the imperfections of their weak feeble faith as it were from the cradle and first swadling bands thereof So then it may iustly be a notable incouragement to vs whosoeuer of vs doe truly beleeue concerning that great blessing which God hath vouchsafed vs in giuing vs this grace to beleeue in our Sauiour Christ at this day though we neuer saw him bodily seeing it is no whit inferiour to their blessing who did so behold him if happily we shall be found truly thankfull dutifull to the Lord God our Sauiour as we ought to be For not only were they blessed Math. 13.16.17 but wee also are blessed as this saying of our Sauiour to Thomas sheweth Yea a thousand fold more blessed are they that neuer saw yet beleeue then they that saw euery day and yet had not the grace to beleeue according to that excellent admonition of our Sauiour Luk 13.24 c. Striue to enter in at the straight gate c. For otherwise as our Sauiour saith there it shall be in vayne for any to alledge and say We haue eaten and drunke in thy presence and thou hast taught in our streetes c. Thus our Sauiour Christ diuideth his blessing in that he professeth himselfe to be not onely a blessing to his Church while hee was bodily present vpon the earth but much rather after his ascension into heauen though he be bodily absent insomuch as from that time hee was and still is more abundantly present by his holy Spirit and the manifold graces thereof According as he had told his disciples before Ioh. cha 16.7 I tell you the truth it is expedient for ye that I goe away for if I goe not away the Comforter will not come vnto you c. These things thus considered and namely that our Sauiour pronounceth those blessed whosoeuer beleeue in him according to all that is written of him in the holy Scriptures though they neuer had the bodily sight either of him or of the print of the nailes and speare in his flesh yea though they neuer saw him either before his resurrection or since It is cleare that they which would extend these words of beleeuing
verse of this 28. chapter that the Angell tolde the women that our Sauiour did so as he had promised and willed them to tell the Disciples that if they would goe into Galile there they should see him And Marke 16.7 Neuerthelesse the neglect of the disciples to doe hetherto as the Angell had insinuated vnto them by the message of the women may sufficiently argue that our Sauiour reuiued this his appointment before they went But of this negligence of the disciples we haue spoken before Heere onely let vs furthermore obserue the constancie of our Sauiour in performing this mercy to the disciples which he had promised though they had deserued by their negligence not to haue seene our Sauiour in Galile at all or any where else Now thirdly how the Disciples were affected at the appearance of our Sauiour vpon the mountaine the Euangelist giueth vs plainely to vnderstand in that he saith that they worshipped him to wit with religious and diuine adoration and worship and not in a ciuill manner For this effect sheweth that they were religiously affected in beholding and considering that his diuine maiestie and glory wherein hee shewed himselfe vnto them But how then is it saide that some of them doubted This cannot agree with religious worship which must be done in faith or else it cannot be pleasing to God It may be answered to this that howsoeuer some of them doubted at the first whether it were hee or no while hee was further off yet vpon his approching they recouering themselues got victorie against their doubting and worshipped him with the rest all of them being verily perswaded that it was he And heerein it may also be iustly very profitable vnto vs to weigh well with our selues how deepely doubtfulnes and distrust is rooted in our nature in that it is so apt to returne after many former victories as it did heere to some of these Disciples For that infirmitie which was in them concerning the resurrection of our Sauiour and the discerning of his Person is daily to bee found in vs concerning the same and other matters of faith recorded in the holy Scriptures euen so often as wee come to any serious examination whether we doe truly and in deede beleeue them or no. But let vs come to that which you rehearsed in the fourth place that is to the speech of our Sauiour which hee vsed to his Disciples in this his eighth appearance Question In what order are wee to dispose of it so as wee may most commodiously contriue the words of both the Euangelists as it were into one text Answer In the Euangelist Matthew we are to consider First that our Sauiour minding to renue and to make more plaine his Apostolicall charge and commission to his Disciples vseth certaine words in way of preface both to declare his most iust and princely authoritie which he had to lay the same vpon them and also for the animating and incouraging of them to submit themselues to the willing vndertaking and performance of it in comfortable hope of all good and blessed successe from him Secondly we are to consider that he describeth and prescribeth vnto them what their charge and commission was in the seuerall parts thereof Thirdly that hee promiseth them that while they should discharge their dutie faithfully he would be present and assistant vnto them yea so as he extendeth this his promise inclusiuely to all faithfull Ministers of his holy word and Gospell to the end of the world And in the Euangelist Marke our Sauiour doth expresse after what manner he will be present and assistant First more generally both with them and all faithfull Ministers to make their ministerie effectuall to the saluation of all true beleeuers Secondly and that more particularly with the Apostles themselues in some speciall manner for their time not onely to saluation but also to the bestowing of sondrie extraordinarie gifts for the effecting of many strange things to the honour of their ministery and to the confusion of the aduersaries of his Gospell Explicatiō In this order wee may in deede commodiously consider of this most holie speech of our Sauiour which he vsed in the time of this eighth appearance Let vs therefore stay a while vpon it from point to point And first concerning these words which our Sauiour vsed in way of preface All power or as the word signifieth All authoritie or preeminence is giuen vnto me both in heauen and in earth they doe manifestly declare that hee had full authority to put his Apostles into that Commission and charge which hee minded to lay vpon them yea which hee had alreadie committed vnto them though the time of the execution of it was not yet come And in as much as their office concerned not onely the procuring of the peace and welfare of the soules of all that should submit themselues to their ministerie heere on earth but also the procuring of their eternall saluation in the heauens And contrariwise seeing their ministerie tended to the conuiction and condemnation of all vnbeleeuers and such as should rebell against the doctrine of the Gospell according to that which our Sauiour had before his death saide to them vnder the name of Peter I will giue vnto thee the Keyes of the Kingdome of heauen and whatsoeuer thou shalt binde on earth shall be bound in heauen and whatsoeuer thou shalt loose on earth shall be loosed in heauen Matthew 16.19 and according to that hee had saide expresly to them all both before his death chap. 18.18 and Iohn 20.23 after that hee was risen from the dead Whosoeuers sinnes ye remit they are remitted vnto them and whosoeuers sinnes ye retaine they are retained Heereupon I say our Sauiour doth to singular purpose certifie his Disciples that all power both in heauen and earth belonged vnto him according to that hee had tolde them diuers times before his death Matthew chapter 11.27 All thinges are giuen mee of my Father And Iohn 3.35 The Father loueth the Sonne and hath giuen all things into his hand And chapter 17.2 in his prayer Thou hast giuen him power ouer all flesh that he should giue eternall life to all them that thou hast giuen him And the rather also hee doth so nowe because hee knoweth that his Apostles should meete with the resistance of all kinde of power heere on earth opposing it selfe euen against his heauenly ordinances both earthlie power of vvicked men and spirituall power of the diuell that Prince which ruleth in the aire Eph. 2.1 and chapter 6.12 such as are there called principalities and powers and spirituall wickednes in high places or in heauenly matters entois epouraniois Our Sauiour therefore intending in these words to authorise his Gospell and the ministerie thereof he taketh the like course which the Lord taketh yea which he himselfe in that he is one God with the Father did take at the publishing and authorising of the Lawe before which were vttered the like words of
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
of the peace of our conscience we doe comfortably looke vp vnto him and behold him aduanced to the right hand of God on our behalfe For so the holy Apostle teacheth vs. Heb. 4.14.15.16 in these words Seeing then saith he that we haue a great high Priest which is entred into heauen euen Iesus the Sonne of God let vs hold fast our profession For we haue not an high Priest which cannot be touched with the feeling of our infirmities but was in all things tempted in like sort yet without sinne Let vs therefore goe boldly vnto the throne of grace that we may receiue mercy and finde grace to helpeth time of need And cha 10. verse 10. c. Seeing therefore brethren saith he that by the bloud of Iesus we may be bold to enter into the holy place By the new and liuing way which he hath prepared for vs through the vaile that is his flesh And seeing we haue an high Priest which is ouer the house of God Let vs draw neere with a true heart in assurance of faith sprinkled in our hearts from an euill conscience and wished in our bodies with pure water Let vs keepe the profession of our hope without wauering for he is faithfull that hath promised c. Thus from the humiliation of our Sauiour and from that experience which he had of our infirmities while he was vpon the earth we are with reuerence to approach neere vnto him by faith euen to the heauenly throne of Gods grace If we should rush immediatly to the right hand of God without faith in the merit of his death without humiliation in casting downe of our selues wee might iustly looke for the repulse yea for a mighty fall as a iust punishment of such our inordinate presumption and pride The onely lawfull and allowed mediator for vs vnto God is our Sauiour Christ And if we would needs haue a Mediator for vs vnto our Sauiour himselfe being now in heauen what other can we haue or any way looke for then the death of our Sauiour in that he hath thereby alreadie made request for vs vnto God in the daies of his humiliation here vpon earth and namely in the time of his most bitter sufferings vpon the Crosse That is to say we neither can haue neither may we looke for any other Mediator to Christ then Christ humbled to Christ exalted If we will with the Papists looke after any other Mediators or any other mediation to God for vs we shall with them vainely and foolishly deceiue our owne selues And heerein I beseech ye let euery one of vs labour so strengthen our faith because doubtlesse the want of faith in this point hath brought most grosse idolatry into the Church of God For who hauing learned to behold our Sauiour an euerlasting and perpetuall mediator for him at the right hand of God by the eyes of his faith would be so base minded as to set vp a dead and dumbe Idoll or once vouchsafe to cast an eye toward it being set vp and fastened to the wall before him by any other Moreouer as touching our owne praieâ—s or any other dutie and seruice that we can any way performe wee must take religious heede that wee doe not trust to any godlines or deuotion that wee imagine and perswade our selues to be therein but rather euermore to humble our selues in the sight of the imperfections thereof And looke what grace and godlines there is in anie and namely the grace of prayer it is our dutie to acknowledge that it is not of our selues but of the holy Ghost Neither are wee to thinke that anie prayers which we make are heard nor any other dutie accepted for any worthinesse of vs but because the holy Ghost raiseth vp sighes and groanes in vs and maketh request for vs vnto God together with our Sauiour Christ Rom. 8.26.27 And Reuel 8.3.4 And euen this that wee haue the grace to offer vp our prayers vnto God it is a fruite of our Sauiours heauenly intercession for vs. And the same grace also of our care to make our prayers to God in the name of our Sauiour heere from earth it may be a good proofe vnto vs that our Sauiour is an intercessour in heauen for vs. But our manifold failings both in prayer and in all other duties ought iustly to cause vs vnfainedly to acknowledge our selues euen when wee are at the best to be but vnprofitable seruants Luk. 17. verse 10. Thus hauing seene the duties belonging to the aduancement of our Sauiour in his roiall Priesthood let vs come to his aduancement in his roiall kingdome Question Which are the duties of faith belonging therevnto Answer First inward reuerence of soule and spirit in the most dutifull acknowledgement of his most roiall soueraigntie ouer his whole Church and euery member thereof Secondly all religious worship and seruice both inward and outward according to his word and commandement Thirdly obedience and submission to those that rule ouer the rest in his name both ciuill Magistrates and Church gouernours Yea all christian obedience to his lawes and commandements in the common actions and conuersation of our whole liues Finally all diuine honour praise and glorie for the whole worke of our redemption and saluation That we doe stand bound in respect of the royall or princely aduancement and soueraigne Lordship of our Sauiour at the right hand of God to yeelde him all reuerence in the acknowledgement of the same his high soueraigntie we haue a sufficient warrant from that great and solemne proclamation made from the God of heauen by the Apostle Peter in that first publike Sermon of his which hee made Acts 2. by the which three thousand soules were conuerted and brought to the faith and obedience of this great and glorious Lord our Sauiour Dauid saith the Apostle verses 34 35 36 c. is not ascended into heauen but he saith The Lord saide to my Lord sit at my right hand vntill I make thine enemies thy foote-stoole Therefore let all the house of Israel know for a suretie that God hath made him both Lord and Christ this Iesus I say whom ye haue crucified Now when they heard it they were pricked in their hearts c. And againe chap. 5. verse 31. God hath lifted vp Iesus with his right hand to bee a Prince and a Sauiour to giue repentance to Israel and forgiuenesse of sinnes According also to that propheticall instruction by a sweete allegorica l description of the spirituall marriage of our Sauiour with his Church Harken O daughter saith the Psalmist and consider and incline thine eare forget also thine owne people and thy fathers house so shall the King haue pleasure in thy beautie for hee is thy Lord and reuerence thou him The word which the Prophet vseth noteth such a reuerence as is declared by outward bowing or falling down before him vehashtahaeui-lo Hence therefore wee haue a fit occasion giuen vs to proceede from the inward reuerence to
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
end we doe not weaken the comfort of our faith concerning the eternity of the blessed life let vs in no wise giue place to any doubting or lessening of the terrours and torments of the eternall and cursed death For doubtlesse the doubting of the one would vndermine and weaken the assurance of the other If any aske when this execution shall be hee may easily learne from this description of our Sauiour that it shall follow immediatly vpō the pronouncing of the sentence by him whensoeuer that shall be The going of the wicked into that euerlasting paine which our Sauiour speaketh of shall not be with their good will but no doubt altogether against their wills like as the thiefe or traitour goeth to the Gallowes or to any other place of execution Or rather infinitely more vnwillingly then they goe though they be most iustly adiudged vnto it For they may be yet in some hope that God will at the last haue mercie vpon them but these can haue no hope All time of mercy is vtterly expired and ended with them Let this suffice touching the first part of the execution concerning the condemnation of the wicked The second part of the execution which was the first of the sentence or iudgement that is now to be weighed of vs in that our Sauiour saith that the righteous shall as certainly goe into life eternall as the wicked shall goe into euerlasting paine But they shall not goe vnwillingly as was said euen now of the wicked but most willingly and ioyously and thankfully to God for so inestimable an aduancement as Reuel 19.7 8 9. The time when they shall goe shall be immediatly after the sentence giuen that is to say before the sentence shall be giuen against the wicked Wherby it may be euident that our Sauiour doth not here speake of the order of the execution but of the certainty of it And the reason why he mentioneth the execution of the latter part of the sentence first is onely according to that method or order of an hysterosis very familiar in the holy Scriptures But leauing these points of circumstance let vs come to the matter it selfes to the end wee may conceiue aright of the excellencie of Gods eternall mercie toward the godly in this inestimable blessing of eternall life To this purpose it shall be good for vs to know first of all that it is a distinct blessing from that life of God which hee communicateth vnto vs in this world though it pleaseth him to giue vs a taste of eternall life by the first fruites of his holy Spirit according to that Heb. 6.4.5 For that which the vnregenerate and vnsanctified haue onely in tast the children of God haue not onely in tast but also as we may say in sound and nourishable digestion in some measure to their preseruation and strengthening to the full fruition of euerlasting life in the Kingdome of heauen And therefore it is that this euerlasting life is called the life to come to put a difference betwixt the present life yea euen betwixt it and that part of it which wee doe liue here after that wee are borne againe and regenerated by the holy Ghost to newnes of life As we read 1. Tim. 4.8 and chap. 6.19 Read also Mark chap 10.29.30 And therefore also it is saide that although Christ doe liue in vs to wit by his Spirit Gal. 2 20. Rom. 8. verses 9.10.11 and 2. Cor. 5.17 Yet as we read Colos 3. verses 3.4 the same Apostle saith againe Our life is hid with God in Christ. Yea so as it shall not be fully reuealed in the glory of it vntill the same our Sauiour Christ shall appeare in glory And chap. 1.5 Hee calleth it the hope which is laide vp in heauen Heb. 6.18 According also to that of the Apostle Iohn 1. Epistle 3.2 Dearely beloued now are wee the Sonnes of God but yet it doth not appeare what we shall be and we know that when he shall appeare we shall be like him for we shall see him as he is Finally 1. Cor. 15.19 If in this life onely saith the Apostle Paul we haue hope in Christ we are of all men the most miserable Thus then we are to distinguish betwixt the present life which we now inioy yea that part of it which we liue here in the Spirit and betwixt that eternall life which our Sauiour will perfectly performe to the godly at the last day Neuerthelesse the distinction is rather in the measure and degree of the happines and glory of it then in the nature and kinde of it And yet againe it is as much differing in the excellencie of it as a thing of the same kinde and qualitie may be So that as we say of a man that is growne vp from meane estate and small gifts to a high degree and to great learning that hee is nowe another man then he was before in like manner may we say of eternall life in comparison of the present life yea euen of the life of the most godly that it is another life The which that we may yet the more clearely perceiue wee are further to vnderstand that beside our naturall life which is no better then a death in sinnes and trespasses and so of a cleane contrarie nature there are three degrees of that spirituall life which God bestoweth vpon his children First that life which they liue in this world after that he hath regenerated and borne them againe by the holy Ghost which yet is alwaies vnpersit and failing in godlines and consequently in spirituall and heauenly comfort Secondly the life of the soule seperated from the body by the naturall death which is thenceforth perfitly freed from sinne and from the combrance of the corrupt body and inioyeth some measure of a glorious and perfit rest Heb. 12.23 Thirdly the life both of body and soule reunited againe at the resurrection of the body at the last day And this life shall be most perfitly glorious and happy and is that which our Sauiour speaketh of in this place For as the soule shall at that time be perfitly glorified so also shall the body be and therefore shall it be no hindrance to the perpetuall and full comfort and ioy of the soule as it is alwaies here in this life through the distemperature therof like as the soule it selfe is not perfitly cleansed and sanctified so long as it remaineth in the corrupt body Furthermore that we may yet helpe ourselues to the knowledge of eternal life what it is in some measure though in the perfection of it it exceedeth all our knowledge we are to consider of it as consisting in these three heads First in the perfect knowledge of the most gratious wisedome and holy will and counsell of God in Christ Iesus so farre as it is meete for the creature to know and to be made priuie vnto it according to that saying of our Lord Iesus Christ himselfe Iohn 17.3 This is life eternall that is
who I say duly considereth these things but he must haue his minde greatly incouraged to looke for all grace and comfort from him And the rather because wee are certified by himselfe in his holy Scriptures that he is minded to dwell wth vs and in vs as in the Temple of God Euery particular consideration may well bring with it a speciall and seuerall comfort that he will make vs wise that he will leade vs into all truth sanctifie reuiue quicken and leade vs vnto euerlasting life in his due time Yea so that though wee should for the present finde our selues very ignorant vnholy weake in faith fainting in hope destitute of all grace and euen as it were in the darke shadow of death yet wee may conceiue good hope that wee shall be inlightened with knowledge washed from filthines fined from drosse cheared in heart and made bold against all tentations and enemies of our spirituall ioy and peace Thus comfortable yea infinitely aboue that I can expresse may the comfort of beliefe in the holy Ghost be and that not onely in respect of priuate persons but also of whole Churches in so much as by him they are gathered to Christ and by his comfort multiplied and increased from day to day according to the testimonie of Saint Luke Act. 9.31 and Ephes 2 20.21.22 Question HEtherto therefore of the vse of this Article for the comfort of faith It followeth now that we are to inquire into the vse of it touching the obedience of faith What say you to this point Answer As this Article sheweth vs by whom alone all holy and spirituall comfort is immediatlie wrought sealed vp in our hearts so it doth in special manner require that all holy and spiritual fruits of obedience be most willingly chearfully constantly yeelded vnto him Beliefe in God the holy Ghost Question There is good equity in it in deede The Duties Which therfore ought those holy fruites to be At the least which are some of the principall of them For to rehearse them all we were not able at this one time Answer First our faith in God the holy Ghost who is the onely immediate worker of all grace and comfort in our hearts requireth that we vnfainedly acknowledge our owne miserable nakednes and pouertie of soule and spirit and that wee are alltogether carnall and corrupt in our selues neither to haue any power to attaine to any holy grace or true comfort of our selues but that all spirituall riches and inward beautie or ornament of grace with all sound consolation doth proceed to vs immediatly froÌ„ his gratious working alone Secondly it is for the same cause our dutie to giue most willing ioyous and reuerend entertainment vnto him as to our most welcome guest or rather as to the most honourable Lord and gouernour of the house whensoeuer he shall by his holy word or anie other meanes knocke at the dore of our hearts Thirdly it is our like bounden dutie to take most diligent heed lest after we haue giuen him entertainment wee doe at any time grieue him by any vnkinde and vnseemely dealing but contrariwise that we doe by all meanes procure as much as lyeth in vs that he may take good contentment and pleasure to abide for euer with vs. Fourthly it is to the same end and purpose our dutie to follow his blessed regiment and direction in all things and chiefly in the holie matters of Gods diuine worship according to the instructions and commandements of the word of God which hee himselfe hath set forth vnto vs. Finallie as was answered in the beginning all and euery one of the same spirituall duties of diuine worship honour they are of most bounden dutie to be yeelded and performed to the holie Ghost as well as to the Father and to the Sonne to wit faith loue reuerence prayer thanks-giuing and such like ExplicatioÌ„ proofe For the first of these points and to induce our hearts to the performance of the dutie there specified read Matth 5.3 Wher our Sauiour Christ beginneth that his large excellent Sermon vpon the mount with this asseueration that the poore in Spirit are assuredly blessed and that the kingdome of God is theirs But on the contrarie it is as certainely affirmed in the holie scriptures that God resisteth the prowde in Spirit And Reuel 3.17 the holy Ghost sharply reproueth the Church of Laodicea for that ouer-prowd conceite which it had of it selfe Whervpon it is euident that we cannot trulie beleeue in the holy Ghost so by faith haue him dwelling in vs vnles we be humble in our selues and doe acknowledge that nullitie of goodnes that is of our selues in our owne wicked nature For the second pointe read in the same 3. chapt of the Reuel verse 20. Behold I stand at the dore and knock if any man heare my voice open the dore I will come in vnto him and I will sup with him and be with me To him that ouercommeth c. Our Sauiour by his holy Spirit commeth as a Prince to the poore mans house bringing all his furniture and prouision with him not onely for necessitie but also for delicacie as it were hangings plate iewells and all kinde of spirituall delights and dainties And shall we not thinke it our parte to giue his holy Spirit most reuerend and ioyfull entertainment For the third point read Eph 4.30 Grieue not the holie Spirit of God by whom yee are sealed to the day of redemption A deede of gift or anie other euidence of writing is ratified when it is once sealed and so are wee as belonging to the Lord by the impression of his most holie and heauenlie Spirit Yea so firmelie that none can disable our title if wee our selues doe not cancell it Nowe therfore to the end we may not breake off or deface this blessed seale of God let vs haue tender and charie regard of that which the Apostle saith Grieue not the Spirit of God Yea let vs diligentlie obserue that which he saith to the same ende both in the wordes going before and also following after wherin he sheweth wherwith the holy Ghost is grieued namely by corrupt communication by bitternes c by idolatrie euery other kinde of sinne Iâ—st therefore is the reproofe which Peter giueth Ananias and his wife Act Beliefe in God the holie Ghost 5. verses 3.9 And that also which Stephen giueth the wicked rulers of the Iewes chap 7. verse 51. Read also Heb 3.7 8.9.10 Such vnkind dealing with the holy Ghost is the most vnworthy and greatest indignitie that may be Wherefore let vs on the contrarie considering that the holy Spirit of God vouchsafeth of his infinite mercie to be our nearest and in-most friend let vs I say esteeme of him and vse him alwaies as the most honourable dearest and best welcome friend vnto vs infinitely aboue all other The acceptable fruites of the Spirit are reckoned to be of three sorts Ephes
Philip. 1.7 and chap. 3.17.18 Heb. 10.32.33.34.35 and 1. Pet. 5.8 9.10 Finally 1. Iohn 3.16 Thus comfortable is our fellowship in sufferings Yea and so much the rather because as we suffer for Christ so also he taketh himselfe to suffer with vs after a sort As Act. 9.4 Rom. 8.17 Philip. 3.10 Colos 1.24 To conclude the Comforts and therewithall to make some passage to the duties Insomuch as they are so great both in life and death as hath beene declared O how great is their sinne whosoeuer without iust cause malitiously or prophanely for filthy lucres sake abuse the most graue censure of excommunication after the manner of the wicked Pharisies Iohn ch 9. verses 22.35 and chap. 16.2 to the cutting off of any from this holy communion as touching the outward societie of it For as touching that communion which the faithfull haue before God no creature can bereaue them of it Likewise who can tell how grieuous their sinne is in the sight of God who shall hinder the course of the preaching of the Gospel and of the administration of the Sacraments c from the hand ministerie of the least of the faithfull Ministers of the Gospel whereby this communion of Saints is not onely at the first begun but also is to be continually cherished and confirmed For assuredly as the setled course of the ministery worship coÌ„manded of God is the meanes of setling confirming and encreasing of faith all grace wherby the people of God enioy their blessed communion in Christ Iesus among themselues according to the doctrine of the 133. Psal Behold how good and how delightful a thing it is for brethren also to dwell together c. For there the Lord hath appointed blessing and life for euer so on the contrary the dissoluing of the ministerie is the decay of the people according to the holy Prouerb cha 29.18 Where there is no vision that is no prophecie or preaching there the people decay And therfore as was said who can tell how grieuous their sinne is who hinder the preaching of the Gospell and other the exercises of Gods holy seruice and worship Wherefore also let vs so much the more pretiously esteeme the wonderfull goodnes mercy of God in giuing vs the holy Ministerie of his word exercises of his diuine worship for the gathering together of his Saints vnto him and to make knowne vnto them the certainty of his most sweet comfortable loue toward them in Christ Iesus and consequently the certainty of their most blessed ioifull saluation by him For verily without this ministerie howsoeuer it may be that some for a time being destitute of it are neuerthelesse in the counsell of God appointed to saluation yet vntill they shall haue the knowledge of it and faith to beleeue it how can they haue any more comfort in it then a condemned person can haue in the pardon which his friend hath obtained for him at the Kings hands vntill he shall be certified of it For vnto that time he is still in continuall expectation and feare of death THus much concerning the Comforts of the communion of Saints And therewithall as was said for an enterance into the consideration of the Duties an intimation how deare and pretious the meanes of cherishing and vpholding the same holy communion ought to be vnto vs. Some other duties were by occasion touched in the interpreation of the Article Now let vs proceed to inquire into the Duties more purposedly Which may they be Question Answer In that we haue our coÌ„munion with our Sauiour Christ who is the fountaine of holines it teacheth vs that it is our dutie to withdrawe our selues more and more The Duties from all prophanenes and to labour to increase daily in sanctification and holines both in our bodies soules and Spirits and in all good fruites and actions thereof to the glory of God and of our Sauiour Christ It teacheth vs thus much in deede For otherwise there could be no agreement or proportion at all betwixt the head and the members which were a monstrous thing â—â—â—licatioÌ„ 〈◊〉 â—roofe And therefore as touching the first part of your answer to wit that it is our dutie to withdrawe our selues from all prophanenes and vnholines the Apostle Paul saith with great earnestnes 1. Cor. 6.15 Know ye not that your bodies are the members of Christ Shall I then take the members of Christ and make them the members of an harlot God forbid Doe ye not knowe that he which coupleth himselfe with an harlot is one body for two saith he shall be one flesh But he that is ioined to the Lord is one Spirit Flie fornication c. Know ye not that your body is the Temple of the holy Ghost which is in you whom ye haue of God and ye are not your owne For ye are bought for a price therefore glorifie God in your body and in your Spirit for they are Gods And 2. Cor. 5.17 If any man be in Christ let him be a new creature And according to the other part of your answer which was concerning labour after increase of sanctification our Sauiour himselfe saith Iohn 15.1 I am the true vine and my Father is the husband man Euery branch that beareth not fruite in me hee taketh away and euerie one that beareth fruite hee purgeth it that it may bring forth more fruite And verse 5. I am the vine ye are the branches hee that abideth in mee and I in him the same bringeth forth much fruite for without mee ye can doe nothing And verse 8. Heerein is my Father glorified that ye beare much fruite and be made my Disciples And this is that which the Apostle praieth for in the behalfe of the Thessalonians euen a prier necessarie for all Christians that we may be sanctified throughout and that our whole Spirit and soule and body may be kept blamelesse vnto the comming of our Lord Iesus Christ 1. Ep. ch 5. verse 23. Such is our dutie in regard of our holy communion with our Sauiour himselfe Now in that through the same our Sauiour we haue our holy communion among our selues â—uestion What ought our dutie to be in respect of this â—nswer Euery member of the Church of our Sauiour Christ standeth bound euen for our Sauiours sake heartily to desire and in all louing and peaceable manner to procure by all meanes according to euery mans grace and power the benefit and blessing of euery fellow member yea euen of the whole body It is likewise the dutie of euery one as I heard you say somewhat more particularly a little before carefully to vse and frequent all those holy meanes which God hath sanctified for the nourishing of this holy communion to wit the preaching of the word Praier the Sacraments and whatsoeuer may further vs vnto the more profitable vse of theÌ„ according to the direction of the holy word of God â—xplication â—nd proofe Out of all question