reuerend attention to the word of God lest at any time we should be any way dangerously peruerted and turned aside from the true faith of the Sonne of God our Lord Iesus Christ 〈…〉 God the Son who was coÌ„ceiued by the holy Ghost The which holy care and manifold great grace God of his infinite mercy The grouÌ„d of the article and very rich grace grant vnto vs all for Iesus Christ sake Amen And thus hauing inquired more generally into the doctrine of our Christian beliefe in the second Person of the holy Trinitie according to these titles attributed vnto him Iesus Christ the onely Sonne of God our Lord it followeth nowe that wee are to proceede to make our more particular inquiâ—ie concerning the manner howe it came to passe that the same second Person of the blessed and glorious Trinitie the Sonne of God was incarnate and tooke the nature of man and thence-forth to consider of his holy natiuitie and birth and so of all that hee hath wrought and suffered for our redemption and saluation as it followeth further in the Articles of our beliefe Beliefe in God the Sonne who was conceiued by the holy Ghost Question WHat therefore is next set downe in them Answere It followeth thus in the next place Who was conceiued by the holy Ghost Question It doth so in deede But what ground of holy Scripture haue you to warrant your faith in this point of your beliefe Answere We haue a sure ground and warrant for it in the first chapter of the holy Gospel written by S. Matthew verses 18 19 20. ExplicatioÌ„ and proofe This mysterie of the conception of our Sauiour was reuealed from God by the message of an Angell to the Virgine Marie first before he was conceiued in her wombe as we read Luk. 1.31 Thou shalt conceiue in thy wombe and beare a Sonne and shalt ca lt his name Iesus saith the holy Angell And chap. 2.21 the Euangelist Luke remembreth againe that this was spoken by the Angell before our Sauiour was conceiued in the wombe But after the conception it was likewise vpon a speciall occasion reuealed to Ioseph by the Angell of the Lord before the birth of the child as the Euangelist Matthew reporteth in the place by you alledged Let vs heare his words Question Which are they Answere When as Marie the mother of Iesus Christ was betrothed to Ioseph before they came together she was found with child by the holy Ghost Then Ioseph her husband being a iust man and not willing to make her a publike example was minded to put her away secretly But while hee thought these things behold saith the Euangelist the Angell of the Lord appeared to him in a dreame saying Ioseph the Sonne of Dauid feare not to take Marie for thy wife for that which is conceiued in her is of the holy Ghost This testimonie may not vnfitly be alledged in the first place here though in order of time it followed that other in the first chapter of S. Luke because that may more fitly be reserued till wee come to speake of the Promise of this conception to the benefit of vs the whole Church of God Vnto the which time also we will reserue that which is to be obserued more fully concerning this point Explication and proofe Neuerthelesse here we may not neglect the testimonie which was giuen of it the second time and that by the message of a holy Angell vpon such an occasion as serueth notably to confirme the truth of this great mysterie that our Sauiour was conceiued by the holy Ghost in the wombe of the virgine Marâ—e she remaining still a virgine For seeing both Marie and Ioseph were verie chast and godly persons and minded not to come to the mariage bed till they should be married though they were alreadie betrothed as Ioseph for his part is cleared in that it is testified of him that hee was much troubled at Maries conception Belâ—efe in God the Sonne who was conceiued by the holy Ghost so soone as he perceiued it to be so and Marie also The meaning of the wordes cannot be accused of Ioseph nor iustlie suspected of him to haue dealt vnfaithfullie and vnchastlie against him And therefore though hee were a iust man and hated sinne yet hauing a secrete perswasion of Maries innocencie and partlie it may be giuing credit to the strangenesse of that defence for herselfe which it is likely shee did at the least insinuate and secretelie lispe out vnto him hee durst not once thinke of vsing any hard course against his Spouse but onely thought to put her away secretlie and to leaue the iudgement of so great a secrete to the Lorde himselfe By all these considerations in the best probabilitie that wee might alledge but in way of certaine demonstration from the testimonie of the holie Angell and by the full satisfaction of Ioseph against all feare and doubfull distraction about the matter the article of the Conception of our Sauiour by the holie Ghost in the wombe of the blessed Virgine is vndoubtedlie confirmed vnto vs. Of the which because as was before determined wee shall haue occasion from the other testimonie of Saint Luke to consider more fullie from the example of the Virgine Marie herselfe when wee come to the Promise Wee will content our selues to haue spoken onely thus much at this time and so come to the meaning of the Article WHat therfore I pray you is the meaning of these words that our Sauiour Christ the Sonne of God Question was conceiued by the holy Ghost of the Virgine Marie Answer To the vnderstanding of these wordes three things are to be knowen and well considered of as I haue bene taught Let it be so which are they Question The first is this that the Sonne of God was by the power of the holie Ghost made verie true man Answere in that hee tooke our nature of the substance of the Virgine and so was of the true seede of Dauid and made fleshe of a woman in the fulnesse of time according to the expresse doctrine of the holie Scriptures The second thing to be considered is that the same humane nature of our Lord Iesus Christ the Sonne of God was most perfitlie sanctified euen from the verie first moment of the conception whereby not onely all originall sinne and corruption whatsoeuer was vtterlie preuented but also the spirituall seede of all fulnesse of heauenlie grace and holinesse was conferred with power to growe vp with most mightie increases The third thing is this that from the same first moment of the most holie conception of our Sauiour the humane nature was vnited to the diuine and so became one in persone with the same to continue for euer and euer though alwaies distinct in nature without anie either confusion or the least separation of either from the other ExplicatioÌ„ and proofe These pointes indeed as you haue well learned are to be diligently considered to
body of our Sauiour from the crosse the time when it was the person by whom it was procured and the manner how performed principally yea in a manner solely by Ioseph The buriall followeth wherein Nicodemus had an honourable partenership with him as the Euangelist Iohn declareth and as we haue alreadie rehearsed out of his text Neuertheles because he is iustly to be accounted the first and principall in this dutie also let vs begin with him and see what the other Euangelists doe say more a part of him and then we will come to consider of that which the Euangelist Iohn recordeth of Nicodomus apart and also ioyntly both of Ioseph and Nicodemus together First therefore Question what doe the other Euangelists report concerning Ioseph in respect of the buriall of the body of our Sauiour Answere The words of Saint Matthew followe thus in the holy Storie as wee reade chap 27. verse 59.60 Mat 27. verse 59 So Ioseph tooke the body and wrapped it in a faire linnen cloth 60. And he put it in his new tombe which he had hewen out in a rocke and rowled a great stone to the doore of the Sepulchre and departed The words of Saint Marke are these chap 15. verse 46. Marke 1â— 46 Pilate gaue the body to Ioseph who bought a linnen cloth and laid him in a tombe that was hewen out of a rocke and rowled a stone vnto the doore of the Sepulchre The wordes of Saint Luke are these chap 23.53 Ioseph tooke downe the body and wrapped it in linnen clothe and laide it in a tombe hewen out of a Rocke wherein was neuer any man yet laide 54. And that day was the preparation and the Sabbath drawe on Thus then wee see how the Storie is set downe by these three The grouÌ„d and historie of the buâ—iall of his body vnder the name of Ioseph alone because he was the principall Let vs therefore consider first of that which doth propeâ—ly belong to him and then of that which is properly belonging to Nicodemus and last of those things which by Saint Iohn are attributed to them both That which is ascribed as proper to Ioseph is First that he comming from Pilate after he had obtained his sute that he might haue the taking down bestowing of the body of our Sa in the way as he came through the citie bought and brought with him such a quantitie of fine linnen as was fully sufficient in the best most seemely manner to be imploied about this busines In which respect the Euangelist Iohn speaketh in the plural number that he had prepared linnen clothes Chap 19.40 And againe Chap 20.7 Secondly whereas the same Euangelist Iohn writeth that neare to the place where our Sauiour was crucified there was a garden and in that garden a new Sepulchre wherein was neuer yet any man laied it seemeth by the testimonie of the Euangelist Matthew that both the garden was belonging to Ioseph and also that the tombe hewen out of a Rocke was the tombe which Ioseph had prepared for himselfe or at the least for some of neare and speciall acaccount with him That which is proper to Nicodemus concerning the buriall of our Sauiour Christs body was that he brought a great quantitie euen about a hundreth pound weight of mirrhe and aloes mingled together such spices as were vsed about the buriall of the dead hauing a sweetening and preseruatiue qualitie in them vsually imploied in this kinde of dutie toward the dead to nourish in themselues yet liuing the hope of the resurrection of the dead and thereby also to encourage themselues against the feare of deaâ—h To the which end likewise they vsed to wash the bodies of the departed and to doe other offices of solemnitie as may appeare in the histories of the holy Scriptures recording the manner of buriall among the people of God Gen 50. verse 2. and 26. Reade also Act 9.37 The which like enough should haue beene done with a more full solemnitie saue that as the Euangelist expresseth the Sabbath drewe on and the euening was euen at hand when with them the Sabbath beganne Neither is it to be omitted concerning Nicodemus that the Euangelist Iohn testifieth that howsoeuer at the first he was timorous and fearefull as he remembreâ—h from his first comming to our Sauiour which was by night for feare of his fellowe Pharisies and Rulers according to that wee reade chap 3.1.2 yet afterward growing somewhat more bould as wee reade chap 7.50.51 God giueth him now an excellent courage in professing so openly his singular reuerence toward our Sauiour that it cannot bee obscure and hidden to any but that hee was from his heart a faithfull and true Disciple of his And this fact of his as well as the other of Ioseph was euen as much as if the one as well as the other was willing to put their whole state in hazard rather then they would faile in this declaration of their loue toward our and their blessed Lord and Sauâ—our But nowe let vs come to those things which are ioyntly ascribed both to Ioseph and Nicodemus in this honourable dutie of the buriall of our Sauiour First as the Euangelist Iohn saith they together with their companie which they brought with them to helpe in their businesse tooke the body of Iesus and wrapped it in linnen clothes with the odours as the manner of the Iewes is to burie Secondly they by their seruants yea so farre as was needefull no doubt not standing aloofe but setting their owne hands to the worke did in seemely manner carrie accompanie him to the garden which was not farre off from the place where he was crucified Thirdly they lay him in that new Sepulcher mentioned before wherein neuer any was yet buried Finally they couer the tombe with a stone yea a very heauy one as may appeare by this that though they had some company with them yet it was of that weight that they could not well remoue it but by turning it ouer and ouer till they had got it on the Sepulcher And so saith the Euangelist Marke expresly Cap. 16.4 that the stone was a very great one Which done as the Euangelist Matthew saith they departed Such therfore is the historie of the buriall of our Sauiour Christ the which the Lord God would in his diuine prouidence haue to be performed in a reuerend and honourable manner by these reuerend and honourable persons For notwithstanding his buriall was a further confirmation of his very true death a matter most necessarie both to be suffered of our Sauiour as hath beene declared also to be beleeued of vs and so was consequently though without all sense of paine a remainder of his humiliation in that his body was to remaine in the state of the dead euen in as sound a sleepe as is ascribed to their bodies and to lie in the graue as vnder the power of death though not corrupted nor subiect to corruption as all other bodies
extraordinarie for the communicating of his graces to the people of God as Isay 48.16 The Lord God saith the prophet and his Spirit hath sent me So Acts 13.2 The holie Ghost said Seperate me Barnabas Saul for the work whervnto I haue called them And on the other side Acts 16.6 7. it is written that the holy Ghost forbade them to preach the word in Asia and that he suffered them not to goe into Bithynia Reade also 1. Pet. 1.12 The Apostles and the rest preached the Gospel by the holy Ghost And 1. Cor. 2.9 c. to the end of the chapter and 2. Epist 3.6 they are therefore called Ministers of the Spirit and not of the letter And Reuel chapters first second and third St. Iohn being in the Spirit did by the direction of the holy Ghost euen the Spirit of Iesus Christ write to the seuen Churches in Asia as is euident by that often repeated and most graue admonition Let him that hath an eare heare what the Spirit saith to the Churches And Act. 20.28 S. Paul directing his speech to the ordinary Pastors and Elders of the Churches chargeth them to take heede to themselues and to all the slocke whereof the holy Ghost had made them Ouerseers to feede the Church of God c. And yet more particularly to come to euerie of our selues As our first and naturall liuing mouing and being is from God by the holy Ghost as wee haue seene from the creation so and in more speciall manner is our new creation and our spiritual life mouing and beeing in the same For all whatsoeuer both enterance into the Church and kingdome of God here in this life and all increase of grace therein by the meanes either of word prayer and sacraments or any other holy way appointed of God euen to the full preparing and making of vs meete for the inheritance of the life and glory to come all is by the holy Ghost as wee haue the plaine testimonie of our Sauiour Christ himselfe Iohn 3. Except a man be borne of water and of the holy Ghost he can neither see nor enter into the kingdome of God For the naturall man perceiueth not the things of the Spirit of God c. 1. Cor. 2.14 According also as our Sauiour Christ said to Peter Matth 16.17 Flesh and blood hath not reuealed it vnto thee So necessary is it that the same Spirit which is a witnesse in heauen together with the Father and the Sonne should also be a witnesse on the earth with that water blood which flowed out of the side yea euen from the very heart of our Sauiour Christ 1. Iohn 5.7 8. And chap. 2. of the same Epistle it is the anointing of the holy Ghost saith saint Iohn which teacheth faithfull Christians and leadeth them into all truth as Christ had promised that he would send him to that end And chap. 4.4 Greater is he that is in you then he that is in the world Also saint Peter saith 1. Epist 1.2 We are elect according to the foreknowledge of God to the sanctification of the Spirit And verse 23. Our soules are purified in obeying the truth through the Spirit to loue brotherly without feining c. being borne a new not of mortall seede but of immortall by the word of God who liueth for euer And Colos 1.8 The loue of Christians is by the Spirit And verse 9. And Ephes 1.17 18. The knowledge of Christians is called spirituall knowledge And touching faith we reade Gal. 5.5 that through the Spirit we waite for the hope of righteousnesse through faith Yea generally the fruit of the Spirit is loue ioy and peace c as in the same chapter verses 22 23. And Ephes 5.9 The fruit of the Spirit is in all goodnesse and righteousnesse and truth Reade also Rom. 14 17. The kingdome of God is not meate and drinke but righteousnesse and peace and ioy in the holy Ghost And all this by the word of God For by it doth the Spirit giue the spiritual life 2. Cor. 3.6 and verses 17 18. Where the Spirit of the Lord is there is libertie And we are changed into the image of the Lord from glory to glory by the Spirit of the Lord. And touching Prayer it is the praier of the Spirit only that is to say that which the Spirit teacheth sāctifieth inableth vs vnto which is acceptable to God And therfore it is said of the Spirit that he helpeth our infirmities teacheth vs to pray c. Rom. 8.26 27. Whence it is also that saint Iude exhorteth christians to pray in the holy Ghost to the edifying of themselues in their most holy faith as verse 20. of his Epistle And the Apostle Paul I wil pray in the spirit and sing in the spirit 1. Cor. 14. That is I will both pray and also praise God as the holy Ghost shall teach me And Ephes 6.18 Likewise cōcerning the sacraments first Baptisme the very form of the institutiō sheweth that it is the holy Ghost who must giue that effect which it signifieth according to that which is said to note the true circumcisiō Phi. 3.3 We are saith S. Paul the circūcisiō which worship God in spirit And Christ is said in this respect to baptize with the holy Ghost though he baptized none with the outward element of water And 1. Cor chap 12 verse 13. By one spirit we are all baptized into one body Secondly concerning the Lords Supper our Sauiour Christ noting in the vse of it the nature of faith which feedeth vpon the flesh of Christ and drinketh his blood both which are presented by the bread and wine of that Sacrament hee himselfe teacheth that it is the Spirit onely which quickeneth and that otherwise the flesh and therefore much rather the signe of the flesh profiteth nothing Iohn 6. And againe 1. Cor 12.13 we haue beene all made to drinke into one spirit Thus euery way it is the holy Ghost who is from God the Father that also by the mediation of our Lord Iesus Christ the onely immediate beginner and perfiter of all grace in vs. And it is the rather to be throughly weighed of vs because as the Apostle Paul saith Flesh and blood cannot inherite the kingdome of God 1. Cor. 15.50 To him therefore both faith hope and loue inuocation and thankesgiuing feare and obedience is due as well as to the Father and the Sonne as we shall see when we come to the duties This is the true Christian faith of the Church of God of euery true member thereof touching the holy Ghost how many soeuer haue beleeued aright though the doctrine thereof hath not beene so fully clearly reuealed till the comming of Christ at the time of his most holy anointing to the taking of our nature vnto him God gaue his people of Israel his good spirit to instruct thē in former times as Neh 9.20 Isai 63.11.12 13.14 Read also Ezek ch 2. v. 2
aboundance before the Lord confessing the hainousnes of their sinne in ioyning Idole-seruice with the worship of God Vnto the which lamentation it seemeth that the Prophet Ieremiah alluded chap 9.1 wishing that his head were full of water and his eyes a fountaine of teares c. According also as Ps 119. verse 136. the Prophet saith there Mine eyes gush out with riuers of water because they keep not thy lawe so exceeding was the lamentation of that people in that place of Samuel And in the book of Ezra chap. 9. Ezra that holie Scribe of God by reason that the holy seede of Gods peculiar people was mixed with the people of the prophane and Idolatrous nations he rent his clothes and plucked off the haire of his head and beard as one astonied to thinke of the greeuousnes of the sinne And afterward recouering himselfe from his exceeding great heauines he fell downe vpon his knees and praied God most instantly to pardon the sinne of his people Then as it followeth ch 10.1 while Ezra thus praied and confessed himselfe weeping and falling downe before the house of God there assembled to him of Israel a very great congregation of men and women and children for as the text saith the people wept with a great lamentation c. We reade likewise in the booke of Ester chap. 4. 1. 2. 3. 13. 14. 15. 16. that Mordecai cried with a great crie and bâ—â—â— And further that there was great sorrow among the Iewes with fasting and weeping and mourning and that they laie in sack-cloth and ashes Yea that they fasted three daies and three nights and that Queene Ester and her honourable maides about her did so likewise In the which long continued fast there is no doubt but that they earnestly bewailed their sinnes and craued forgiuenes of them that so the exceeding great dâ—nger they were in might be remoued And Ionah ch 3. The Nineuites though a heathenish people yet at the suddaine and extraordinary warning of God by the preaching of the Prophet they repented with very earnest repentance they and their King euen in sack-cloth and ashes And as the text reporteth they cried mightily to God to wit for forgiuenes and turned from their euill waies c. Such are the examples of the old Testament Wee haue likewise examples of extraordinarie and publike profession and prâ—ctise of Repentance in the nâ—w Testament And namely Mâ—tâ—h Chapt. 3. Verse 6. Many were baptized of Iohn the Baptist confessing their sinnes And Act. 2.37.38 at one Sermon three thousand soules were conuerted acknowledging their sinnes and desiring to be instructed in the truth of God And cha 19. verses 18.19.20 Many that beleeued came and confessed and shewed their workes Many also of them that vsed curious arts brought their bookes and burned them before all men and they counted the price of them and found it fiftie thousand peeces of siluer So the word of God grewâ— mightily and preuailed Now of the more particular and extraordinary practise and profession of publike repentance we haue in the old Test Iudah Gen. 38.26 Aaron and Miriam Numb ch 12.10 c. to the ende of the chapter Achan Iosh ch 7. ver 20. King Dauid Psal 51. Create in me a cleane heart ô God and renew a right spirit within me saith the deepe repenting soule of the King Not that hee had lost all grace but because faith was for the time greatly eclipsed and darkened yea as touching the sweet comfort of it ouerwhelmed with contrary sense â—nd feeling of bitter sorrow for his sinne c. We haue also King Salomon for an example of this kinde of more particular and extraordinary practise and profession of publike repentance testified by his booke entituled Ecclesiastes the which as by good reason appeareth from the booke it selfe was published in his last yeeres after he was well beaten with experience of the vanitie of all things beside the true feare of God and obedience to his holy commandements which he most highly aduanceth King Manasses commeth likewise within the compasse of this sort of extraordinary conuerts such as we reade of in the old Testament For he was called to very earnest and notable repentance by speciall tribulation and affliction which God cast vpon him For as the holy Storie reporteth albeit he was a most wicked and vngodly man yet in his tribulation that is while he was the King of Ashurs prisoner and laie bound in fetters and chains he praied to the Lord his God and humbled himselfe greatly And God was intreated of him 2. Chro 33.11.12.13.15.16.18.19 And in the newe Testam we haue for examples in the same kinde of the more extraordinary repentance of particular persones the Thiefe repenting on the crosse Luk chap 23. verses 40.41.42 We haue also the Apostle Paul Act 26.9.10.11 and 1. Cor 15.9 and 1. Tim. 1.13.14.15 And that sinfull woman Luk 7.37.38 c. Likewise Zacheus chapt 19.8 and the cruell Iaylor Act 16.29 c. with many other all of them set downe in a like publike record though the profession of the repentance of some of them was in their owne practise somewhat more priuate then of the rest And thus farre of the examples of the extraordinarie practise and profession of publike repentance both by many together and also by particular persones apart by them selues as well out of the olde Testament as out of the newe OF the more ordinarie profession of publike repentance by many wee haue often examples in the booke of Iudges though few did repent in truth as is euident by the often relapse of the most The like is also testified Ps 68.34.45 c. and Isai ch 58.1.2 c. And Zech 7.5.6.7 We know also that ther was in Israel an ordinarie institution of God touching the yeerelie fast of his people Leuit 16.29.30.31.32.33.34 and ch 23. verses 27.28.29.30.31.32 and ch 29.7.8.9.10.11 And vnto this ordinarie profession and practise of publike repentance tendeth the admonition of the holy Ghost in the new Test to the Christian churches Reu ch 2. v. 5.16.21.22 ch 33. ve 19. Of publike Repentance by particular persones in an ordinarie course by the blessing of God vpon the preaching of his word and execution of the holie censures of the discipline of the Church wee haue in the new Test the example of the penitent Corinthian who was excommunicated for his incest 1. epist ch 5. And vpon his repentance receiued againe into the communion of Saints 2. Epi ch 2.6.7.8 c. For this we take to be an ordinarie censure of the Churche discipline though at that time by the direction of the Apostle an extraordinary minister of the word whose duty it was generally to watch ouer the right execution of discipline aswell as ouer the preaching of true doctrine 1. Tim 1 3. c. through the whole Epistle Herevnto tendeth the rebuke of the same Apostle concerning such as hauing giuen publike offence by their vncleannes fornication and wantonnes were
Scriptures bee throughly vnderstood of vs as will appeare in the handling of the points themselues For in the Articles of our faith as they are abridged the doctrine of creation is mentioned but in part for nothing is expressely set downe of mans creation or of any other creature vppon earth or of the Angels in heauen Nothing is mentioned of the prouidence and gouernment of God ouer his creatures And in the doctrine of redemption likewise nothing is mentioned concerning the life doctrine or miracles of our Sauiour Christ Neither is it expressed what wee are to beleeue concerning the holy Ghost nor wherein as touching a principall part the communion of Saints consisteth nor what is the state of our soules immediately after this life and so forth till the resurrection of our bodies vnles wee bee aduertised by interpretation that though euerlasting life is set after the resurrection of the bodie yet is it not then onely to begin but that beginning by regeneration in this life it continueth for euer notwithstanding this naturall life endeth in death And howe should wee knowe what is to bee beleeued concerning the descension of our Sauiour Christ to hell but by the interpretation of those Scriptures Fidei fundamentum gratuita promissio Ab ipsa inquit Caluinus incipit in ipsa coÌ„stat in ipsam definit Instit lib 3. Cap. 2. Sect. 29. The promise of free grace is the foundation of faith From it saith maister Caluin it beginneth in it it consisteth and it endeth also in the same whence that phrase of speech may be opened vnto vs Wherefore in the second place we will from the ground and warrant of the holy Scriptures open the meaning of euery article Thirdly insomuch as faith looketh directly to the most free and gracious promise of GOD wherein standeth the comfort and stay of it yea seeing it is the wisedome and prudence of Faith to looke alwaies hereunto as wee see the practise of it very often in the 119. Psalme and Psalme 56 3 4 10 11. and Psalme 57 1 2 3. we will therefore inquire out the promises of GOD made to his people concerning euery article For in this respect the faithfull are called heires by promise Galatians 3 29. and children of the promise Chap. 4.28 Read also Heb. Chap. 4.1 and chap. 10 36 chap. 11. ver 13. Read the whole Chapter and Rom. 4 from the 13. ver to the end Fourthly wee will shewe what comfortable fruites and benefites belong to the beleeuing of euery article Fiftly seeing faith cannot bee idle wee will likewise search out what those duties bee which GOD requireth as fruites of obedience and thankefulnesse for so singular fruites and benefites of his loue as faith assureth vs off The generall diuision of the Articles of our Beliefe Finally wee will note the iust punishment and danger of infidelitie but especially of hereticall and obstinate opinion fancie gainsaying the truth and soundnes of any part of our true and orthodox Christian faith and beliefe Question BVt before wee come to these points how may the Articles of our faith the summe whereof you haue rehearsed be most shortly sorted and diuided Answere Into these two generall heads First they shewe both me euery Christian how we stand bound to beleeue in our God Secondly what euery one of vs ought to beleeue concerning the whole company of the people of God called his holy Catholike or vniuersall Church Explication and proofe They may be so diuided indeede And the like is the order of the lawe of God for the direction of our life and of praier for the exercise of our faith and of the Sacraments also for the strengthening of our faith God hath worthily the first place whose glory we ought principally to respect and then it followeth how God hath a most gracious regard of our selues of all the rest of his people So that if we would define faith according to the articles thereof we might well say though as may peraduenture be thought somewhat out of place now yet not altogether without some good vse that it is a comfortable apprehending and applying of the whole doctrine of the Gospell in the right vnderstanding of the seueral articles of it to a mans own particular benefit with some measure of assurance that hee is a true mâ—mber of the Church of Christ and that his part is in all the spirituall priuiledges or prerogatiues which doe belong vnto it in the holy fellowship and communion of the Saints of God And further the summe of this briefe profession of our common faith is in effect no more but this that the onely true God euen the father oâ— our Lord Iesus Christ is through the mediation and intercession of the same Christ our redeemer and Sauiour become my father and that for his sake hee hath receiued me to mercy and sanctified me and sealed me by his holy spirit to be one of his adopted children and that he will for euer make me a partaker of all the benefits of the most holy meditation of the same Iesus Christ his onely sonne our Lord to my endles saluation euen to the fruition of vnspeakable felicitie and glory in his heauenly kingdome But these things require a very ample and large vnfolding Beliefe in one onely God LEt vs therfore come to the first part of your diuision of the Articles of faith Question How doe they teach vs and all Christians that wee stand bound to beleeue in our God Answere First that he is onely one in his diuine nature or spirituall Essence and beeing Secondly that he is neuertheles in the same onely one nature and essence three distinct persons That this is so it wil further appeare in the particular opening of this most high mysterie Question In what words doe they teach vs that we stand bound to beleeue in our God as being one onely in nature or essence and beeing Answere In these wordes I beleeue in God Explication and proofe It is true and therefore is the word God but once mentioned euen to the ende that the vnitie of the Godhead might bee the more plainely testified and obserued although the same word is in vnderstanding to bee referred to euery one of the three persons following in this wise Beliefe in one onely God I beleeue in that one onely God who is God the father God the sonne The ground of it and God the holy Ghost yet not three Gods but only one God For like as wheÌ„ mention is made indefinitely of the name of God the whole Trinitie may bee vnderstood coessentially and coniointly so wheÌ„ we apply the same name God to any of the three persons alone wee must take it personally according to the distinction of the one from either of the other by the proper incommunicable proprietie belonging to the same though not without respect to the vnitie of one essence of them all So that as it is well opened
weighty in respect of God to whom alone doth iustlie belong the souereigne free bestowing and disposing of all his creatures and blessings both spirituall and also belonging to this life aboue all demande of euery why or wherfore hee should doe so or so It is proper and pertaining to God alone to saye May I not doe with my owne as I will Let vs therfore cast away all enuying at the prosperitie of other speciallie of other our fellow brethren and conuert all murmuring into a thankfull admiration at the goodnes of God which he exerciseth continuallie towards the poorest and basest of those that doe truely beleeue in him Whose outward afflictions hee doth recompence alwaies with inward and spirituall comforts and blessings as was said a little before GOD our heauenlie Father in this his vnequall vneuen course as fleshe and blood is readie to thinke of it may as one saith well be likened to a most skilfull Phisition in that hee ordereth his Phisicke according to the differing estate and condi ion of his Patients For hee knoweth that one dramme will doe as much with some as a greater quantitie of the same Drugge in another mans bodie c. So likewise the Lord he knoweth that a little headache will preuaile as much to humble one whom hee hath alreadie broken as an extreame collicke or gowte with an other that is yet of a sturdie and stoute stomacke The diuerse dealing of the Lorde therefore sheweth plainelie that hee doth not rule as a Father ouercarried with an inordinate or partiall pittie but as a most wise holie and righteous Father But admit this it may bee some will say that God as a most wise holie and discrete Father vseth the afflictions and humiliations of his children like as a Phisition vseth his bitter potions to cure the euils and sinnes which they are subiect vnto here in this life Yet how can death which to the viewe of the caâ—nall eye doth not seldome fall cruellie vppon them be counted for good phisicke and to be a healing medicine For this destroyeth euen nature it se fe And death as we may say is after a sorte the shame of all phisicke Question Howe therefore may it agree to the Fatherlie hand of God and that his Diuine skill should haue any stroke herein Most of all seeing he hath in his most gracious prouidence appointed and preordained Answere death to be vnto all his children a counter-poison against death the most speedie and immediate passage vnto euerlasting life and therein to the possession and fruition of all perfect health wealth and honour for euer and euer ExplicatioÌ„ proofe A notable proofe hereof wee read Philip 1 21 22 23 24. Likewise 2. Timot 4.8 and 1. Pet 1.3.4 c. Moreouer Psalm 116.15 Precious saith the holy Prophet in the sight of the Lord is the death of his Saints And the same againe Psalm 72.14 Deare shall their bloud be in his sight And beside this it is to be further considered that it is the good pleasure of God to take away his righteous seruants from greater euils that are after to fall vpon the wicked that remaine Isai chap 57 1. And that to this gratious ende and purpose that they should not be peruerted in their mindes to fall into errors of iudgement ouerswaied by the corruptions of the time nor carried away after common sinnes and disorders increasing ouer-strongly in the dayes wherin they liue Neuerthelesse it is not seldome seene that the Lorde maketh his seruants euen herein this world glorious by his wonderfull deliuerances and that hee crowneth them with age as with a crowne of glorie in that they are found constant in the righteous waies of God euen as it pleaseth him though death had seemed sundrie times to haue grappeled vpon them Yea and euen generallie if wee shall wisely consider wee shall finde that in common calamities God sheweth himselfe oftentimes more fauourable to his people then to their aduersaries though manie and great be their sinnes whereby they doe dailie prouoke him According to that we read Isai chapt 27.7 Hath he smitten him as hee smote those that did smite him Or is hee slaine according to the slaughter of them that were slaine by him Thou contendest with him that is with thy people as saith the holie Prophet in measure c. But hee taketh their enemies away as with a rough Spirit or blast in the daye of the Eastwinde But for all this it will peradventure be further obiected and vrged in waye of amplification that not onely particular persons but also euen whole Citties Countries and Nations professing the true religion of God doe sometimes fall before their enemies who are wicked and professed idolaters c. Question What is to be further answered to this Answere They that haue the better cause may neuertheles be guiltie of some grieuous sinnes wherin they lie without repentance for the which God in his iustice seeth meete to punish them Yea and by circumstance the sinnes of the professors of the Gospel may easilie bee greater then the sinnes of some ignorant idolaters who haue not the light of the word of God shining among them ExplicatioÌ„ and proofe It is true according to that manner of aggrieuing the sinnes of Bethsaida and Capernaum aboue the sinnes of the Sodomites c the which our Sauiour Christ vseth Matth 11.20 c. And againe he affirmeth generallie that whosoeuer he be that knoweth his maisters will and doth it not shal be beaten with the more stripes But be it that their sinnes be not more heinous yet what letteth why God may not correct them in that measure whervnto they are growne that so hee may preuent the extremitie wherevnto they would shortly come And besides it may be that in the present action of defence or reuenge vpon the enemies of Gods truth or violaters of common honestie and iustice they who haue the better cause doe not prepare themselues to deale in it with holie mindes Or it may bee they doe trust in their owne strength and doe not staye themselues vprightly vpon the Lord. The which seemeth to be the sinne of the other tribes of Israel against the tribe of Beniamin before whom they fell twice Iudges chapt 20. For this verilie wee are verie apte vnto euen to presume ouer-much in a good cause as if our owne sinnes could not hinder the successe of it in our hands But therin we may easilie deceiue our selues and therfore it standeth vs in hand to walke humblie before the Lord our God and to seeke peace with him that so he may be intreated to prosper vs euen in the best seruice which wee may possiblie be imployed in But the cauilling wittes of men will be yet still maligning and oppugning the Fatherlie prouidence of our God For by an vnreuerend prying into it they snatch at this among the rest of their quarrells that manie notoriouslie wicked both particular persons also whole Cities
is no other Sauiour but God as GOD himselfe doth very often affirme by his holy Prophet Isaiah And likewise in manie other places of the holie Scriptures But that wee may see into the ground of this mysterie more cleerely let vs more particulaâ—ly inquire after some proofes first that our Lord Iesus Christ the Sonne of God the second Person in the blessed Trinitie iâ— GOD. Secondly that hee is man And thâ—rdly that hee is in the vnion of the humane nature to the diuine one diuine Person both God and man and so a meet Meâ—iâ—tor betwixt God and man Question Fiâ—st therefore what proofe haue you that our Lord Iesus Christ the Sonne oâ— God is very true God Ans The proofes as I haue learned are diuers First those testimonies of holy Scripture which doe attribute the very name of God as of right belonging vnto him Secondly those that ascribe the essentiall attributes or proprieties of the diuine nature vnto him such as are eternitie omnipotencie infinitenes of wisdome perfection of Iustice and mercy and such like Thirdly such as ascribe the workes of the Deitie vnto him to wit the workes of creation the workes of gouernment generally ouer the whole world and more specially concerning the Church of God Fourthly such as shewe that the same duties of spirituall worship and honour are due to him which are onely belonging to God namely faith hope praier thankesgiuing c. These proofes doe euidently declare and very sufficiently warrant vnto vs the Deitie and Godhead of our Sauiour Christ And first that the holy Scriptures doe attribute the name of God as of right and not in way of resemblance belonging vnto him it is manifest by many places of holy Scripture Question Which are they Answere In the beginning of the holy Gospell written by Saint Iohn it is expressy affirmed that our Sauiour Christ there called the essentiall and eternall word is very God And in the end of the first Epistle of the same Euangelist that he is very God and eternall life Likewise the Apostle Paul Rom 9. verse 5. Christ is God ouer all to be blessed for euer Amen Explication and proofe These are very manifest testimonies indeedâ— And there are many other like to these both in the olde Testament and also in the newe Namely Isai 9.6 The mightie God as God the Father callâ—th him And Psalm 45.6 conferred with Heb 2.8 O God thy throne is for â—â—er and euer And Psalm 97. verses 1.7 confâ—rred with Heb 1.6 The Lord â—he word is Iehouah reigneth c. And let all the Angels worship him Likewise Psalm 102.25 conferred with Heb 1.10 Thou Lord in the beginning hast established the earth c. And Psal 104.4 conferred with Heb 1.7 where that which is saide of the Lord God in respect of his creation and gouernment of the Angels is attributed to our Lord Iesus Christ But of this sort of testimonies wee shall haue occasion to collect them when wee come to the workes of the Deitie attributed to our Sauiour Christ In the meane season this is plaine both from the one sort of testimonies as well as from the other that the name of God is properly and essentially ascribed to our Sauiour Christ Now let vs come to see some proofes that the essentiall attributes of the diuine nature be likewise ascribed vnto him And first of all concerning eternitie Question What proofe haue you that it is attributed to our Sauiour Answere We haue a manifest testimonie of it in the 8. chap of the holy Prouerbes of King Salomon from the 22. verse of the chapter to the 27. Where he doth in a holy figuratiue speech describe the Sonne of God vnder the name of the wisedome of God speaking thus The Lord hath possessed me in the beginning of his way I was before his workes of olde I was set vp from euerlasting from the beginning and before the earth When there were no depthes was I begotten when there were no fountaines abounding with waters Before the mountaines were setteled and before the hilles was I begotten He had not yet made the earth and the open places nor the height of the dust in the world The wisedome here spoken of by Salomon or rather he which spake vttered these holy words by the tongue and penne of King Salomon must needes be the eternall wisedome of God a Person distinct from the Father like as Paul the holy Apostle calleth our Sauiour Christ the Son of God the wisedome of God 1. Cor. 1.24 And in the same place also the power of God according to the further description of King Salomon in the place before alledged as we shall haue occasion to repeate afterward But for the present let vs here call to minde that there are many like testimonies for proofe of the eternall Godhead of our Sauiour As Isaiah chap. 9.6 The father of eternitie that is to say he that being eternall in himselfe and without beginning together with the Father is the author of eternitie to the Church insomuch as though it haue a beginning yet it shall neuer haue end For vnles he were eternall and without beginning he could not establish any thing to haue an eternal continuance And therfore it is further said Col. 1.17 He is before all things and in him all things consist And Hebr. 7.3 that hee hath neither beginning of his daies nor end of his life And Reu. 1.8 that he is Alpha and Omega the beginning and the ending who is and who was and who is to come euen the almightie The which almightie power of his is further argued from the works of the Deitie attributed to him as we shall haue occasion to obserue anone Question Now what proofe haue you that our Lord Iesus Christ the sonne of God is in that he is God infinit in maiestie and greatnes euery where present and filling all places Answere This may be perceiued by his owne words Iohn 3.13 No man ascendeth vp to heauen but he that hath descended from heauen the Sonne of man which is in heauen And againe Behold I am with yee alway vntill the end of the world Matth. 28.20 And by that which the Apostle saith Ephes 3.17 Christ dwelleth in the hearts of the faithfull by faith ExplicatioÌ„ and proofe These and such like speeches may well warrant vnto vs the vbiquitarie or euery-where-presence of the Deitie of our Sauiour howsoeuer his humanity was and is limited and circumscribed in his proper place For otherwise he would not haue said that hee was in heauen while hee was here on earth c. But seeing our Sauiour is not onely infinite in diuine Maiestie and greatnes but also in all diuine perfection let vs see some proofes of it And first more generally and then in some particulars Question First therefore what proofe haue you for the diuine perfection of our Sauiour more generally Answere In the sixteenth chapter of the Euangelist Iohn verse 14. our Sauiour himselfe
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
testimonie of Anna a holy Prophetisse both in the Temple and to all in the citie they were so many testimonies of his birth Finally the birth of our Sauiour Christ is manifested and confirmed by that which is recorded concerning the malice of Herod in that he most wickedly and treacherously intended the destruction and murther of our Sauiour euen from his birth And in that to the same ende and purpose he commanded a most cruel and barbarous infanticide or murthering of all the young infants that were male children in Beth-lehem and all the places there about from two yeeres of age and vnder though all in vaine through the most watchfull prouidence of God who preserued our Sauiour from this vntimely death that he might in due time be a Sauiour by death to giue vs euerlasting life All these are indeed very notable manifestations and confirmations The meaning of the Article of the vndoubted certaintie of our Sauiour Christ as the wordes of the holy Euangelists themselues doe plainely declare Concerning the first whereof wee read in the 2. chap of Saint Luke from the 8. Explication and proofe verse to the 15. in these wordes And there were saith the Euangelist in the same countrie shepheards abiding in the fielde and keeping watch by night because of their flocke And loe the Angel of the Lord came vpon them c. Concerning the second it followeth in the same chapter from the beginning of the 15. verse to the end of the twentith after this manner And it came to passe when the Angels were gone away from them into heauen that the Sheâ—heardes said one to another let vs goe then vnto Bethlehem and see this thing that is come to passe which the Lord hath shewed vnto vs. So they came with hast and found both Marie and Ioseph and the babe laid in the manger c. Concerning the third confirmation it followeth still in the same chap from the 21. verse thus And when the eight daies were accomplished that they should circumcise the child his name was then called IESVS who was named of the Angel before he was conceiued in the wombe By the which circumcision our Sauiour made himselfe subiect to the Law and to stand bound to fulfill the righteousnes of it for vs. So that he did not onely take our nature but also set himselfe in our estate and condition so farre as might be without sinne Concerning the fourth confirmation we read Mat ch 2. from the beginning of the ch to the 12. verse when Iesus then was borne at Beth-lehem in Iudea in the daies of Herod the King behold saith S. Matthew there came wise men from the East to Ierusalem Saying where is the King of the Iewes that is borne For we haue seene his Starre in the East and are come to worship him c. Concerning the fift returne againe to the second chapter of Saint Luke and read in your Bible from the 22. verse to the 39 as it followeth thus And when the daies of her purification after the Law of Moses were accomplished they brought him to Ierusalem to present him to the Lord c. By the which his presentation he was dedicated to God to minister in holy things on our behalfe And concerning the last confirmation wee read it thus testified by the Euangelist Mat ch 2. verses 16 17 18. Then Herod seeing that hee was mocked of the wise men was exceeding wroth and sent forth and slewe all the male children that were in Bethlehem and in all the coasts thereof from two yeere olde and vnder according to the time which he had diligently searched out of the wise men Then was that fulfilled which was spoken by the Prophet Ieremiah saying In Rama was a voice heard mourning and weeping and great lamentation Rachel weeping for her children and would not be comforted because they were not Thus wee see that wee haue a most sure and plentifull ground and stay for the warranting of our beliefe concerning the birth of our Sauiour Christ of the Virgin Mary LEt vs therefore goe forward to the second point of our inquirie concerning the meaning of the Article Question What may that be Answere The meaning of this Article is thus much that the humane nature of our Sauiour Christ being conceiued by the holy Ghost of the very substance of the Virgin Marie as touching the flesh and continuing to receiue nourishment and grouth in the wombe of the Virgin after the naturall course and manner of the fruite of the wombe in all other women yea continuing in the wombe for so long a time as women doe goe ordinarily with child was also according to the same season borne and brought forth into that world by the trauell of the Virgin after the same naturall manner that other children are borne ExplicatioÌ„ proofe This is the true meaning of it indeed Al things were as ordinary in the birth as might be coÌ„cerning a child of so extraordinary coÌ„ception And yet that also was as ordinary as was meet coÌ„uenieÌ„t that it should be without al vnclean sinful lust yea eueÌ„ as touching the holy vir who was in this respect saÌ„ctified of God aboue all other women God would in the one and in â—he other The Promise auoide all miraculous dealing as much as might be that our Sauiour might not onely take our very true nature but also that wee might knowe and vpon certaine and cleare knowledge beleeue it to be so To this very purpose it is that in the ancient prophesie of the Patriarke Iaakob as was touched before such a word is vsed to signifie the humane nature of our Sauiour as properly noteth the after-birth which vsually attendeth vpon child-bearing Shilo 1. secunda eius id in quo innoluitur partus in vtero existens Metonymia rei continentis pro contenta vt inquit Trem. And that by this word Shilo the Messiah or Christ is meant all Interpreters both Iewes and others doe consent as the same Tremellius witnesseth To this purpose also mention is made of the opening of the wombe according to that Law of God touching the first borne which should be presented to the Lord Exod 13.2 And so our Sauiour was as we sawe before Luke 2.23 Neither is the circumcision of our Sauiour nor the purification of the Virgin Mary impertinent herevnto And it is to very necessarie purpose that wee should knowe these things to be so to the ende wee might be euery way assured of the truth of the humane nature of our Sauiour against all heresies contradicting the same For otherwise surely they should neuer haue beene thus plainely and particularly expressed in the holy Scriptures both of the Law and of the Gospell Now it is time that we come to the Promise Question What promise therefore haue wee that our Sauiour Christ should bee thus borne and brought forth into the world to vs and for our benefit Answere All the former promises and
haue returned him back againe to themselues and to their owne iudgement so farre forth as it was lawfull for them to proceed and therein to rest Wherevnto they replie so as the Texte sheweth that they professe plainelie that as they had alreadie iudged him worthie to die ther was no want at all of will and resolution in them but onlie want of power that they did not without seeking to him put him to death The which because they might not do of themselues therefore they required that hee would confirme their sentence And this saith the Euangelist was thus ouerruled by the prouidence of God that the word which our Sauiour had spoken before to his Disciples and euen the counsell of God himselfe to th' effecting of our redemption might be fulfilled concerning that kinde of death which he should die to wit not by stoning as Stephen was afterward tumultuouslie but by the death of the Crosse according to the manner of the iudgement of the Romane gouernour Concerning the which words of our Sauiour Read Ihon ch 12.32 And I if I were lifted vp from the earth will drawe all men vnto mee Thereby signifying as the Euangelist saith in the next verse what death he should die And yet more fullie and plainely Matth chapt 20.18.19 Iesus saith the Euangelist in that place tooke the twelue Disciples aparte in the way and said vnto them Beholde wee goe vp to Ierusalem and the Sonne of man shal be deliuered to the Chiefe priestes and to the Scribes and they shall condemne him to death And they shall deliuer him ouer to the Gentiles to mocke and to scourge and to crucifie him c. The Iewes therfore for want of power in themselues vrging still their plea against our Sauiour Pilate not satisfied with their generall accusation nor minding without further examination to confirme their decree hee putteth them to some particular information Heerevpon therfore aptlie may that seeme to followe which wee read recorded by the holie Euangelist Saint Luke chapt 23. Question What are his wordes Answer They beganne saith the Euangelist to accuse him saying wee haue found this Man peruerting the people and forbidding to paye Tribute to Caesar saying that hee is Christ a King This indeede may well seeme to follow in th'orderlie course of the Storie wherein the wicked men shewe themselues like themselues or if it might be worse then themselues For wheras before in their owne Councill they had sâ—borned false witnesses but could not with any colour proceede against our Sauiour Christ Explicat oÌ„ vpon their dis-agreeing allegations but insist and make their decree onelâ— vpon a forged accusation of pretended blasphemie in their owne hearing That is to say from the wordes of our Lord and Sauiour himselfe whereby in truth he gaue God the greatest glorie that might be in acknowledging himselfe the Sonne of God according to the same ende wherfore hee was sent into the world by God himselfe yet nowe before Pilate in this first accusation they omitting their former blasphemie till afterward doe playe the false witnesses themselues in charging our Sauiour with other false matter of sedition and treason The falshood wherof is euident by th' open and direct practise and doctrine of our Sauiour himselfe cleane contrarie therevnto as Matth 17.27 and chapt 22. verse 21. For he both payed tribute himselfe and also taught the people so to doe Neuertheles in omitting the forged crime of blasphemy against God and by their taking vp of this slaunder of sedition and treason against Caesar they take the most dangerous and speeding course that might be against our Sauiour For they knew well that Pilate would be more easilie vrged vpon this accusation concerning Caesar and his vsurped right then concerning any dishonour done to God although th'accusation had bene iust and true WEll then that we may now proceede Pilate hearing thus the matter wherevpon they principallie stood he leaueth the Iewes and goeth back againe into the common hall and taketh our Sauiour with him For so followeth the Historie as it is continued by the Euangelist Iohn chap 18. verse 33. c. Question What are the wordes of the holie Euangelist Let vs heere them Answer 33 Pilate saith the Euangelist entered into the Common hall againe and called Iesus and said vnto him Art thou the King of the Iewes 34 Iesus answered him saiest thou that of thy selfe or did other tell it thee of mee 3â— Pilate answered him am I a Iew Thine owne nation and the high priest haue deliuered thee vnto mee what hast thou done 36 Iesus answered my Kingdome is not of this worlde if my Kingdome were of this worlde my seruants would surely fight that I should not be deliuered to the Iewes but nowe is my Kingdome not from hence 37 Pilate then saide vnto him Art thou a King then Iesus answered Thou saiest that I am a King for this cause was I borne and for this cause came I into the world that I should beare witnesse vnto the Truth euerie one that is of the Truth heareth my voice 38 Pilate said vnto him What is Truth And when hee had said that he went out againe vnto the Iewes and said vnto them I finde in him no cause at all ExplicatioÌ„ In this Scripture we see how after Pilate had vnderstood the chiefe pointe of the accusation of the Iewes against our Sauiour that hauing gotten some ground hee proceedeth iudiciallie to examine him And this is his first examination by Pilate In the which wee haue to consider fowre questions that Pilate made and three answeres which our Sauiour gaue The first question of Pilate was asked in hypocrisie or more particularlie thus Art thou the King of the Iewes The second third are demanded in thesi as we may say that is more generallie after this manner in the second place What hast thou done And in the third place Art thou a King that is Dost thou professe thy selfe to be a King at all if not of the Iewes or any other people ciuillie yet any other way or in any other manner For thus farre doth this question of Pilate extend The last question is onely by occasion and in Pilates rash and hastie conceit not to be â—tood vpon though it was indeed most pertinent if he had had the grace to haue considered and accordingly to haue stayed for the answere of our Sauiour For what might be more meete and necessarie for a Iudge in anie case to vnderstand then the truth of that which is called into question before him And speciallie for Pilate in the present cause which was the most graue and weightie that euer came before anie Iudge since the beginning of the worlde or shall be to the end of the same But because hee staid not to heare the Answere hee lost the knowledge of the truth and so dâ—mnified himselfe no man knoweth howe much And thus it came to passe that to foure questions of Pilate wee haue but three
answeres of our Sauiour The first whereof is not direct and plaine for holie modesties sake or lest he might seeme to a profane Ethnike ouer light and in his conceit verie ridiculous in taking to himselfe that great and stately name of a Kâ—ng hee standing before Pilate in a poore and base estate So that wee may call it an answere in way of a modest demurre vntill the occasion should waxe more pressing and growe to some further maturitie and ripenesse ouâ— Sauiour also hereby preparing Pilate to consider that he had a more weightie matter in hand then all the dayes of his life hee was in all his politike wisedome aware of The second answer of our Sauiour containeth a description of the nature and qualitie of his Kingdome wherein also is implied a more direct answere to the first question then was made before And so did Pilate vnderstand it as appeareth by his third question Wherevpon in the third Answer our Sauiour doth furthermore render a most graue and weightie reason of the same profession of his to the further remouing of that appearance of vanitie and lightnes which Pilate no doubt would easilie haue imputed vnto him as was mentioned in the first answere if it had not bene most prudentlie preuented by the wisedome of our Sauiour And so might haue bene as a rocke to the profane and ignorant man who had not learned to distinguishe betwixt an earthlie and a heauenlie kingdome euen at once to haâ—e made shipwracke of an equall proceeding in the examination of this innocent cause of our Sauiour But this beeing preuented at the verie first our Sauiour taketh the fit occasion which hee had thus prepared for himselfe verie notablie though briefelie to describe who and what maner of ones they be who are right and kindelie subiectes of his kingdome All which Questions of Pilate and Answers of our Sauiour Christ the three former Euangelistes doe verie brieflie contract according to that of S. Matthew who is in this matter the largest of them chapter 27. verse 11. in these wordes And IESVS stoode before the Gouernour and the Gouernour asked him saying Art thou the King of the Iewes Iesus said vnto him Thou saiest it Of these things therefore let vs heere stay a while to consider for our better vnderstanding according to the full reporte of the holie Euangelist Saint Iohn And first the most wise and holie modestie of our Sauiour is diligentlie to be weighed of vs from his first Answer Wherin hee hath clearelie shewed himselfe to be of a cleane contrarie disposition to our most vaine and corrupt nature Fâ—r euery one of vs is ready to vauâ—t and boast our selues to the vttermost yea vnasked though we heare that all fleshe is grasse and though in truth we haue nothing of our selues worthy to be gloried in But behold our Sauiour Christ though he was most worthy of all glorie and had all excellencie of graces most iustly to be reioiced in yet he most wiselie and with all holy modesty auoydeth euen the appearance of vaine boasting The which as he did at this time before Pilate beeing examined of his Kingdome so did he before in the working of his miracles For though they could not be hidden yet he shewed plainely that hee did not by them seeke any vaine applause of men as that charge which hee gaue to diuers of those in whom he shewed his gratious power doth declare See thou tell it to no man saith our Sauiour See that no man know it c. Mat. 9.30 Mark 5.43 And againe ch 8.26 Read also Matt. 17.9 and ch 21.5 And so was the prophesie of Isaiah fulfilled in this behalfe as the same Euangelist St. Matthew declareth at large vpon the like occasion ch 12. verses 15 16 17 18 19 20. Our Sauiour Christ therefore is herein a most notable example and paterne vnto vs both to teach vs true and discreete modesty and also to reprooue and condemne the extreame vanity and folly of that arrogancy which is seated in our light and hauty nature Secondly from the description of the nature and quality of the kingdome of our Sauiour Christ conteined in his second answer we haue to consider first the meaning of the words and then the vses which we are to make of the same And so also concerning the third answer of our Sauiour In that therfore he saith My kingdome is not of this world the meaning of our Sauiour is not to exempt no not the wicked which be thick threefold in it froÌ„ his regency gouernment as touching their restraint froÌ„ much mischief which otherwise they would surely practise against his Church here in this world Nor yet to exempt them or any kingdom of this world from his iudgment and vtter destruction at the last whosoeuer should rebell against him Onely his meaning is that his kingdome being of another nature then are all or any of the kingdomes of this world is to be erected and administred wheresoeuer it shall please him to rule and reigne among his subiects after another manner then the kingdomes of this world are begunne at the first or afterward vpheld and maintained That is to say the kingdome of our Lord Iesus Christ being a spirituall kingdome all his subiects are ruled and gouerned spiritually and they doe yeelde him a spirituall obedience c. And for the same cause it is that our Sauiour Christ doth not say My kingdome is not in this world but thus My kingdome is not of this world The which words also are so to be vnderstood as they may no way debase the kingdome of our Sauiour but so as may serue best for the aduancing of it infinitely aboue all the vaine and transitory kingdomes of this fading and decaying world For of the kingdome of our Sauiour Christ there is no end but it shall put an end to all other kingdomes and remaine it selfe alone in all perfection of eternall blessednes and heauenly glory for euer and euer Luke 1.32.33 and chap. 19.27 1. Cor. 15.24 25 c. Reuel 19.11 12 13 14 15 16. And all this according to the former prophesies which we reade Psalm 2.8 9. and Psalm 110.1 2 c. Dan. 2.34 35 36. a part of the dreame of Nebuchadnezzar and verses 44 45. which is the Prophet Daniels interpretation of the same Such is the meaning of the most wise and graue answer of our Sauiour Christ to Pilat concerning his kingdome by an excellent and lightsome distinction of his spirituall and eternall gouernement and the temporall and worldly gouernment of all worldly Kings and Rulers Wherein also he giueth Pilate plainely to vnderstand that his kingdome was such a one as was no way preiudiciall to the kingdome or Empire of Caesar nor to any other kingdome of the world that should be subiect vnto it but that they may well stand together yea that his kingdome shall cause them to flourish and prosper And so Salomon a most wise and prosperous
of this point The grouÌ„d and history of his leading to be crucified Ans The Euangelist Matthew continueth the holie historie in these words chap. 27.31 31 Thus when they had mocked him they tooke the robe from him and put his own raiment on him and led him away to crucifie him Like to these are the words of Saint Marke It is verie true euen such as are all one in sense as wee may reade chap. 15.20 Next vnto these we may see the processe of the historie from the Euangelist Iohn Question How doth he carry it forward In the latter part of the 16. verse and in the whole 17. of his 19. chapter thus we reade Answere 16 And they tooke Iesus and led him away 17 And he bare his crosse and he came to the place of the skull so called the which is called in Hebrew Goâ—gotha 32 Moreouer Luke 23.32 There were two others saith the Euangelist which were euill doers led with him to be slaine ExplicatioÌ„ Thus then we see in what manner they led our Sauiour to the place of his execution described by that name whereby it was familiarly and vulgarly knowne as differing from other places the which also the Euangelist Iohn verse 20. giueth to vnderstand that it was without the walles of the Citie in that he saith it was neare the Citie But before our Sauiour came to this place diuers memorable things fell out in the way as they led him the which the Euangelist Luke doeth most fully record Let vs therefore heare them fâ—om him Question What are the words of the Euangelist Answer They are these chap. 23. from the 2.6 verse to the 32. 26 And as they led him away saith the Euangelist Luke they caught one Simon of Cyrene comming out of the field and on him they laid the crosse to beare it after Iesus 27 And there followed him a great multitude of people and women the which bewailed and lamented him 28 But Iesus turned backe vnto them and said Daughters of Ierusalem weepe not for me but weepe for your selues and for your children 29 For behold the daies will come when men shall say Blessed are the barren and the wombes that neuer bare and the â—appes which neuer gaâ—e sucke 3â— Then shall they beginne to say to the mountaines Fall on vs and to the hills Couer vs. 30 For if they doe these thinges to a greene tree what shall they doe to the drie ExplicatioÌ„ These indeede are the memorable things which fell out in the way as they led our Sauiour to the place of execution Those things onely remaine concerning this first branch of the history of his execution the which were done at his comming to the place The first whereof seemeth to be that which is mentioned by the Euangelists Matthew and Marke to wit the offer that was made of drinke to our Sauiour and his refusall to drinke after that he had tasted what it was Question What writeth the Euangelist Matthew concerning this point Answer Mat. 17. verse 33. And when saith he they came vnto the place called Golgotha that is to say a place of the skull so called 34 They gaue him vinegre to drinke mingled with gall and when he had tasted thereof he would not drinke Explication Soe indeede we reade Matthew chap. 27.33.34 The same thing is testified by the Euangelist Marke though in some little difference of words chap. 15. verse 23. And they gaue him to drinke wine mingled with mirrhe but he receiued it not This as it seemeth was the first thing that was done after that our Sauiour was come to the place of execution euen while they fastened his crosse into the ground A second thing was that together with the setting vp of the Crosse there was an inscription and title lifted vp vpon it to the view of the people according to the appointment of Pilate which conteined the cause why he was crucified or rather in truth a most deepe conuiction of the extreame wickednes of those that did crucifie him insomuch as most rebellious subiectâ— doe crucifie their most lawfull and rightfull King To the which end reade the parable of the Lord of the Vineyard Matth. 21.33 34.35 36 c. 44. The which title because the Euangelist Saint Iohn doeth more fully recorde then anie other of the Euangelistes let vs therefore borrowe it from him Question Answer What are the words of the storie It followeth thus chap 19. verses 19 20 21 22. Iohn 19 verse 19. And Pilate wrote also a title and put it on the crosse and it was written IESVS OF NAZARETH KING OF THE IEWES 20 This title then read many of the Iewes for the place saith the Euangelist where Iesus was crucified was neare to the Citie and it was written in Hebrew Greeke and Latine 21 Then said the high Priests of the Iewes to Pilate write not the King of the Iewes but that he said I am the King of the Iewes 22 Pilate answered what I haue written I haue written Thus then we haue the first part of the historie of the execution of the sentence of condemnation giuen against our Sauiour Christ laide before vs. Wherein the things to be obserued are these First the manner of the Iewes and Souldiers their leading of him to the place of execution Secondly the description or notation of the place Thirdly the great lamentation and weeping of the women that were among that great multitude of people which followed our Sauiour Fourthly the excellent speech of our Sauiour vnto them while he was in the way Fiftly his refusing of the Mirrhie-wine which was offered vnto him at the place Finally the inscription or title which was set vp vpon the Crosse These things therefore are in the same order not vnfitly to be considered of vs before we proceede any further First therefore as touching the manner of the leading of our Sauiour it standeth in three things First it is said that the souldiers tooke off the purple garment and led him forth in his owne clothes but we doe not reade that they tooke off the crowne of thornes from his head Secondly they caused him to carrie the tree or timber of his owne Crosse first all alone vntill as it seemeth he fainted vnder it as one through humâ—ne infirmitie not able to beare it any longer For so it pleased our Sauiour to make himselfe euery way knowne to be verie true man in bearing euery weakenes and infirmitie of mans weake and fraile nature which is come vpon him by reason of his sinne though hee himselfe was free from all sinne By reason of which fainting of our Sauiour the Iewes also souldiers hastening forward the execution they alow him a helpe Herevpon thereâ—ore it followeth in the holy historie as it is written by the Euangelist Luke that as they led our Sauiour away they caught one Simon a Cyrenian a poore stranger comming out of the field and compelled him to carry the Crosse
according to the most holy annointing of God and that he should ascend vp to the heauenly throne of the Maiestie thereof Neither could he otherwise with any comfortable hope of remission of sins and of the inheritance of his heauenly kingdome among the rest of his Saints desire our Sauiour to remember him that is to shew him so great and grieuous a sinner when he should take the possession or sit downe in the throne of his kingdome And thus we may plentifully perceiue by these so manifold excellent graces wrought so speedily and without all meanes yea against all outward lets hinderances obiect to his senses by the reproches of the wicked against our Sauiour notwithstanding the troublesome paines of his own crosse that his conuersion was most extraordinarie and admirable and therefore a most euident and eminent declaration of the mighty grace and vertue and merit of the sufferings of our Lord Iesus Christ in the sight of his father to reconcile poore sinners yea euen most great and grieuous sinners vnto him whosoeuer shall find grace truly to beleeue in his name and vnfeinedly to repent of his sinnes as this great sinner did And hereunto we are to adde for the conclusion of this point and for a perfect confirmation of all that hath beene obserued concerning this rare conuersion the most gracious answere of our Sauiour Christ to the suppliant and repenting thiefe the which wee reade in these most sweete and comfortable words as the Euangelist Luke doth likewise rehearse them Then said Iesus vnto him Verily I say vnto thee to day shalt thou be with me in Paradise O admirable effect of mercie answerable to the former admirable cause of mercie I meane that gift of mercie in the conuersion of this so miserable a sinner of the most free grace and mercie of God our heauenly father whose onely fauour is both the cause and also the effect of all mercy he crowning and rewarding nothing in any of his elect children but those gifts and graces which he hath first giuen them The greatnes of this grace of our Sauiour is to be considered from his own words the faithfull interpreter of his gracious mind and therefore let vs stand a litle to ponder and weigh them Verily saith our Sauiour euen he that is the truth affirmeth it in truth and with his holy and graue affirmation vsuall to him in the affirmation of great and weightie points worthy all credit to the end he might raise vp the mindes of those to whom he spake to the more firme and vndoubted faith of them thus he speaketh to the conuerted thiefe of a profane thief being now changed to be a beleeuing and holy Christian And it is to great purpose that it be obserued that he who is thus the truth and the true Sauiour speaketh it because whosoeu r else had spoken it it should haue beene a vaine speech Yea it is singularly to be obserued that Christ crucified speaketh it because it is by the vertue of his sufferings vpon the crosse that he saueth both him and all of vs. And therefore to magnifie the benefit of his crosse he is thus gracious and earnest in giuing assurance of remission of sinnes and eternall life to a very great and grieuous sinner Neither doth our Sauiour hold him in any long suspence by making him a promise for a long time to come but he assureth him of the experience of his mercy and saluation euen the same day the day also being now halfe spent to the end that the poore soule might be comforted more and more with the assured hope of a blessed life against the discomfort of the naturall death euery minute of the houre more and more hasting and approaching Yea and he doth not assure him of a small blessing and fauour but that hee shall be with him that is that his soule shall be with the soule of our Sauiour Where Euen in Paradise that is in heauen According to that similitude whereby the holy Scriptures doe sundrie times vse to signifie the same as 2. Cor. 12.4 and Reuel 2.7 And euen to this end that the holy delight and spirituall pleasure and ioy of heauen might be familiarly shadowed out from the Hebrewe word Pardes which signifieth a pleasant and delightfull garden or orchyard principally alluding to that garden of Eden wherein Adam was placed at the first in a very blessed and comfortable estate and condition To the which ende also our Sauiour ioyneth these two together with me in paradise meaning in the like happie estate condition for euer though not in the same degree of honour glory which is not meet for any creature according to the most holy prayer of our Sauiour Iohn 17.20.21.22.23.24 Such is the most gracious promise and answere which he maketh the repenting sinner he himselfe as well as the thiefe hanging yet fastened to the crosse Wherein notwithstanding we see how he beginneth his most glorious triumph The which wordes of our Sauiour were noe doubt not onely comfortable to the thiefe that was though now noe thiefe but a Saint clothed with the righteousnes of Christ by a true and liuely faith but also to Marie the mother of our Sauiour and to the other Maries mentioned before and to Iohn his beloued Disciple who no doubt marked these things and laied them vp in their hearts And they may also be exceedingly comfortable to vs and to all true beleeuing Christians as we are diligently to obserue in our course and order among the rest of the comforts Hetherto of the first part or space of time and the memorable things falling out therein which we propounded to our selues to consider of concerning the third that is to say the last part of the execution of our Sauiour The first part or space of time as wee haue seene reached from the fastening of our Sauiour to the crosse which was a little after the third houre to the sixt houre of the day which was with them about high noone THe second space of time which we according to the course of the holy storie haue propounded to consider of as iâ— were in another diuision or seuerall treatise is from the sixt houre to the ninth touching those other like worthy and memorable things which fell out in that time Of this part of the storie let vs therefore henceforth set our mindes with like reuerence and diligence earnestly to inquire But this we are to doe from the ground testimonie of the holy storie Which therefore are the words thereof 44. It followeth thus in the Euangelist Luke ch 23. v. 44.45 And it was about the sixt houre and there was darkenes ouer all the land vntill the ninth houre 45. And the Sun was darkened the vaile of the Temple rent through the middest The holy Euangelist hauing described vnto vs the notable conuersion of one of the thieues the gratious acceptation which our Sauiour vouchsafed him he telleth vs now about
conclude either from the affection or from the speeches either from the Centurion himselfe or of any of his company that either he or they were truly conuerted to God and that they did truly beleeue in Christ as being perfectly righteous and the naturall Sonne of God and that with sanctified hearts they did giue glory vnto Gâ—d therein For not euery one thâ—t feareth and in feare is mooued from the reuerend workes of thâ— maiestie of God to see some glimse of the truth and so to giue glory to God anâ— for the time sodainely to speake good words doth truly turne to God For then â—haraoh should haue repented and euery hypocrite and conuicted sinner should truly belâ—eue and â—epent Onely this is certaine that God minded by this meanes tâ— giue great honour glory to hiâ— Sonne to this day in â—hat he drew this â—estimony euen from the enemies of our Sauiour yea euen from this heather Captaine and his souldiers and that by vertue of such euidence as they could not but see and acknowledge to be very â—aâ—e and singularly seruing to this very purpose And therefore we may iustly admonish ouâ— selues that we doe not rest our selues in such sodaine motions and as it were passions of the minde though the motions in themselues be good but to trie our own selues diligently whether the knowledge faiâ—h feare and loue of God and other the holy gifts and graces of the holy Ghost be groundedly and vpon good deliberation setled and confirmed to abide with vs yea euen in timâ—s of tentation or not It is to little purpose to be well minded at a start while the earth shakeâ—h vnder vs or the heauens doe terribly thunder and lighten vpon vs or while some grieuous disease and sicknes is vpon vs. All the triall lieth in the good vse which we make of such things in the whole course of our life afterward Neuertheles we may not deny but that it may be that these sodaine motions were vnto some of these thus stricken with feare the beginnings of true faith and conuersion to God yea euen like to that conuersion of that Centurion and his souldiers whereof we read in the 10. chap. of the Acts. THus much of the first sort let vs come to the second sort which were the multitude generally considered likewise Question What saith the holy story of these Answer In the â—3 chapter of Saint Luke verse 8. thus we reade And all the people that came together to that sight beholding the things which were done smote their breast and returned Explication This second sort were partly such of the people as were moued by the instigatioÌ„ of the chief priests elders to choose Barabbas to be he that should be reprieued and contrariwise to crie out Crucifigatur against our Sauiour as wee haue seene before Matth. 27. verse 20. And they were partly such as were moued afterward vpon other occasions to goe see the execution whether by reason of the strange superscription which Pilate had set vp ouer the head of our Sauiour according to that we reade Iohn 19.20 Or otherwise of a vaine and curious mind to feed their eies with such a spectacle as was seldom to be seene All these are saide to be strangely affected at the strangenes of the things that fell out farre aboue yea cleane contrary to their expectation euen to the conuiction of their consciences that a hainous sinne was committed by their Rulers in the vniust crucifying of this most righteous person and that they themselues had grieuously sinned in shewing any liking allowance of the execution but specially such as had suffered themselues to be misled so far by their Rulers that they should eagerly cry out Crucifie crucifie him And the rather because the matter was by Pilate called into so fauourable a question whether seditious murthering Barabbas should be deliuered or Hee The very earnest remorse of their hearts is expressed by the Euangelist from this euident signe and effect of it that they smote their breasts like as we read of the Publicane that hee smote his breast in detestation of his wickednes Luke 18.13 As if he accounted himselfe vnworthy to carry any breath of life in his wretched and sinfull bodie Neuertheles we cannot say that they did so truly repent them vpon this sodaine remorse as this Publicane is described to haue done For there is great difference as was said before betwixt a sodaine motion vpon the outward view of strange things incurring the senses and a deliberate and setled resolution of the heart And yet nothing letteth that this sodaine compunction vpon the beholding of so great accidents should not make way to the beginning of true repentance such as wee reade of Acts 2.37 c. 41. if not euen presently to lay the foundation of it in their hearts as touching so many as should not suffer the affection to vanish away as sodainly as it fell vpon them but would cherish it vntill by the word it might be further quickened as it were For as Master Caluine well obserueth the triall of true profiting standeth in the continuance of of the feare of God after the astonishment is well and quietly passed ouer otherwise it little profiteth Discamus inquit hoc exemple parum aut nihil esse si quis ex praesenti Dei potentia horrorem concipiat donec sedata consternatione in corde tranquillo resideat Dei timor Let vs learne saith he by this example that it is to little or no purpose for a man to be tremblingly affected at the present power of God vnles the feare of God doe continue after the astonishment is ouer and that the heart is quietly come to the selfe againe This is an excellent and very profitable rule And therefore I pray let vs all marke it well There be a great many when they haue sworne an oath they will say God forgiue me I haue done amisse But by and by they will sweare againe Alas to what purpose is this but euen to our greater condemnation before God Thus much of the second sort WEe come now to the third that is to the best sort of the beholders which were the Disciples of our Sauiour Of which there were two sorts some men and some women Question What doth the holy story record of them Answere The Euangelist Luke writeth ioyntly thus of them chap. 23. ver 49. And all his acquaintance stood a farre off and the women that followed him from Galile beholding these things Matthew and Marke doe onely mention the women Disciples and not the men and of them also some particularly and by name as we read Math. 27.55 56. in these words And many women were there beholding him a farre off the which had followed Iesus from Galile ministring vnto him Among whom was Marie Magdalene and Mary the mother of Iames and Ioses and the mother of Zebedeus sonnes Expli The report of the Euangelist Marke The grouÌ„d historie of his
they could see so much the better both to defend themselues and to annoie their enemies But let vs send these and such like their lying legends packing to the spirit of â—yes and errors whence they came Onely that which remaineth for vs to consider of in this third place is that the holy Euangelist himselfe mentioneth to wit that so soone as the souldier had drawne his speare out of the side of our Sauiour forthwith there came out both blood and water And in this respect as it followeth in the fourth place the Euangelist Saint Iohn is very earnest in testifying and confirming the truth of this his faithfull report And that by a threefold asseueration in that he saith First Hee that sawe it hath borne record Secondly his record is true and thirdly he knoweth that hee saith true wherein he vseth a certaine gradation or increase of speech For first hee was an eye witnes and speaketh not by heare say Secondly he doth not faigne a matter or amplifie it aboue that it was but he maketh a true report Thirdly it was a truth not in appearance onely in a false perswasion by delusion of senses as when a man thinketh he seeth that which in truth hee doth not see but he is wel aduised and speaketh of his own sure and perfect knowledge yea so perfectly doth he report it that we that read it and heare it testified by him may and ought vndoubtedly to beleeue it And euen to this end it is that hee doth so earnestly affirme it as he giueth plainly to vnderstand But it may be demanded why the Euangelist should be so earnest in affirming this point we answere First because it is a most reall and actuall proofe euen to the satisfaction of the executioners themselues that our Sauiour was not in appearance and shewe but truly and perfectly dead and therefore much lesse to be doubted of vs as some heretiques haue done or to be thought that Simon the Cyrenian was miraculously crucified in his stead as that Anâ—ichristian false Prophet Mahumet saith in his blasphemous Alcoran For this is one most necessarie point of our Christian faith that our Lord Iesus Christ and no other hath verily and indeed died the death of the crosse for vs. This therefore may be one weightie reason why the Euangelist should be thus earnest in testifying the very true and certaine death of our Sauiour euen his aduersaries being experimentall iudges as afterward he vseth like earnestnes in the confirmation and testifying of his resurrection and other like necessarie articles of our faith chap 20.30.31 and chap 21. verse 24. Secondly the reason why Saint Iohn is thus earnest in the affirming and testifying that water and blood came out of the side of our Sauiour yea euen after he was dead and that for a certaine proofe of the same his death because as the holy Ghost taught and assured that this was done to declare the most sweete and comfortable fruit of his death suffered vpon the crosse which was by his perfect obedience sealed vp thereby both to make satisfaction to Gods iustice for our sins to our perfect iustification and also to procure our sanctification in some measure or part In which respect in the 5. chap of his first Ep. the same Euangelist maketh them two assured witnesses the holy Ghost also beareth witnes therunto that whosoeuer beleeueth in our Sauiour Christ shall be perfectly saued by him For our Sauiour Christ is not onely the propitiation for our sinnes but also the washing of our new birth Tit. 3 5 6 7. And so this is a matter of singular comfort vnto vs as we are further to obserue when we come to the comforts of this point Now in the fift place wee are to consider of the chiefe reason of these two extraordinarie things first why that which was intended and as we may say contended for by the Iewes did not take effect touching the breaking of the bones and secondly why such a thing to wit the piercing of the side of our Sauiour should bee done vnto him which neither the souldiers did purposâ—ly intend when they went about the breaking of the bones neither had Pilate commanded it neither came it into the mindes of the Iewes once to desire or expect it The maine or supreme reason of all was this that God in his diuine counsell and prouidence had so determined and appointed Of the which it is said that howsoeuer there be many deuises in man yet the counsel of the Lord shal stand And againe There is no wisedome nor vnderstanding nor counsell against the Lord. Prou 19.21 and 21.30 The second is like to this that the holy Scriptures of God must herein be fulfilled And that in either respect it might be coÌ„firmed by these testimonies moreouer and beside all other that this our Sauiour thus crucified was the true Messiah and Christ both promised by God and prophesied and foretold of by the holy prophets as they spake by the holy Ghost And first concerning the not breaking of the legges of our Sauiour this was done saith Saint Iohn verse 36. That the Scripture should be fulfilled Not a bone of him shall be broken But here it may be demanded where in all the holy Scriptures these words are spoken of Christ we are to consider for answer that the Euangelist writeth there not as one simply and barely alledging the words of the holy Scripture but as a holy and faithfull interpreter specially allowed and sanctified of God thereunto he sheweth vnto vs the meaning purpose of God in that he ordained by Moses that not a bone of the Paschal Lambe which was a figure of Christ should be broken For therein he prefigured euen this that he purposed to performe did indeed in due season performe at the death of Christ as the Euangelist obserueth And so that Scripture which he alledgeth is written by the Prophet Moses in the 46 verse of the 12 chap of Exodus and repeated againe in the 12. of the 9 chap of Numbers And in the same respect Paul writing of our Sauiour Christ saith that Christ our passeouer is crucified for vs. 1 Cor. 5 7. Now in preseruing of the bones of our Sauiour vnbroken it may in speciall manner be said of him according to that we read in the 34. Psal verse 19.20 Great are the troubles of the righteous but the Lord deliuereth them out of them all He keepeth all his bones not one of them is broken And herein doth the most wise and holy prouidence of God most liuely appeare in that like as he commanded his ancient people not to breake the bones of the lambe as a part of obedience to him because of the hast of their departure out of Egipt for men as we knowe when they are in hast doe not neither can they stay to pickle about bones or to breake the bones to stand pickling out of the marrowe No more then to stay the leauening of bread c.
pierced for them to their comfort yea though he was after a sort pierced by them and of vs all The text of the Prophet is plaine And thus also doth the Euangelist other-where rehearse these words as seruing notably to either vse and purpose as Reuel 1.7 Behold he commeth with clouds and euery eye shall see him euen they that pierced him through and all kindreds of the earth shall waiâ—e before him â—uen so Amen saith the holy Euangelist vnto it Finally from the wordes of the holy Prophet let vs diligently note that as touching all these which either haue doe or shall repent of their sinnes done against the Lord our God and his Christ this is the worke of God in their hearts by his owne most gracious and holy spirit as Ier 31.18.19 2. Tim 2.25 And againe that true repentance is not without very earnest and godly mourning for sinne as in the same place of Ieremiah and 2 Cor 7.10.11 Yea euen in this respect that they were the cause and euen we our selues by them that our Lord Iesus Christ was most bitterly crucifieâ— wounded and pierced not onely in his holy flesh but also in his very soule This I say is diligently to be marked of vs lest we deceiue our selues in mistaking the nature of true repentance and lest wee denie God the glory of the same his most gracious worke so singularly tending to our owne saluation and comfort ANd thus hauing considered all things recorded in the holy storie from the death of our Sauiour vntill the taking down of his blessed body from the cursed crosse let vs now renewing and whetting as it were our care and diligence proceede likewise to consider of the taking down of his body from the crosse together with those things that doe belong to the same and therevnto let vs annexe the historie of the buriall of the body of our Sauiour and the appurtenances thereof like the warpe and the woofe close together Question First therefore which are the wordes of the text wherein these things are recorded vnto vs Answere The holy storie is continued by the Euangelist Iohn in the same his 19. chap from the beginning of the â— verse to the end of the chap. in this manner 38 And after these things saith Saint Iohn Ioseph of Arimathea who was a Disciple of â—esus but secretly for feare of the Iewes besought Pilate that he might take downe the body of Iesus And Pilate gaue him licence He came then and tooke Iesus body 39. And there came also Nicodemus who at the first came to Iesus by night and hee brought of mirrhe and aloes mingled together about an hundred pound 40. Then tooke they the body of Iesus and wrapped it in linnen clothes with the odours aâ— the manner of the Iewes is to burie 41. And in that place where Iesus was crucified was a garden and in the garden a new sepulchre wherein was neuer man yet laide 42. There then laid they Iesus because of the Iewes preparation day for the sepulchre was neare ExplicatioÌ„ In this text we haue according to that which was saide before the narration of the taking downe of the body of our Sauiour Christ and of his buriall nearely knit together We haue the instruments both of the one and also of the other by the Euangelist described vnto vs and likewise the manner both of the procuring of that and also of the performance of this The grouÌ„d and history of the taking down of his body from the Crosse Of these things therefore let vs stand a while as diligently as wee can to consider and that withall such holy supply as the other Euangelists doe in diuers points afford vnto vs. And first touching the time of the taking downe of the body of our Sauiour the Euangelist Matthewe reporteth that it was when the euen was come chap 27.57 And Marke when night was come chap 15 42. So that both compared together it is euident that it was delaied as long as might be And the Euangelist Marke doth herewithall mention the reason which moued Ioseph in this delay beside that honour which he did beare to our Sauiour Christ to take an honest and godly care of the taking downe of his body from the crosse namely because it was the day of the preparation which is before the Sabbath And this was thought reason sufficient to the malitious Iewes to moue them to intreat that the legges of our Sauiour might be broken But being disappointed of that it was with them a reason of no weight to moue them to haue care of his honest buriall And no maruell Herein therefore is an exceeding great difference betwixt Ioseph and them This Ioseph was the sole instrument of procuring the honest and seemely taking down of the body Indeed in the buriall Nicodemus was a worthy companion with Ioseph as wee shall see anone but it seemeth that Ioseph was all alone in the procuring of the fauourable and reuerend taking downe of the body of our Sauiour The manner of his procuring of it was this Hee knowing that Pilate had the power of the disposing of the body according to that which we read was prophesied Isay 53. The people gaue his graue to the wicked and to the rich euen to their owne destruction according to their imprecation against themselues His blood be vpon vs and our children as Tremelius and Iunius doe well translate and interprete those words of the Prophet Ioseph therefore is a Sutor to Pilate that he would grant him this fauour that he might take it downe and bestowe it For as the three Euangelists Matthewe Marke and Luke tell vs he asked the body of Iesus that is not onely to take it downe from the crosse but also that he might bestow it in buriall as the effect it selfe declareth For so soone as Pilate had granted him licence to doe that which he had requested he did not onely take downe the body but also he buried the same And in the procuration of the taking downe and burying of the body the Euangelist Marke obserueth to the commendation of Ioseph that he vsed boldnes in this his sute howsoeuer it might seeme to be a matter wherein hee indangered himselfe at the least through the malice of his wicked brethren the Rulers of the Iewes to some displeasure and rebuke in that he should shewe himselfe fauourable to the body of one that was executed vnder the crime of a rebell against Caesar But through the goodnesse of God it fell out otherwise toward him For hee gaue him fauour with Pilate By whose answere it appeareth that Ioseph in his sute had informed Pilate that he the rather desired that Pilate would forthwith grant him the body not onely because it was neare the euening but also because hee had beene dead a good while since For as the Euangelist Marke saith Pilate maruelled if he were dead alreadie and called vnto him the Centurion who was now returned from his
watch at the execution and asked of him whether he had beene already dead Wherevpon saith the Euangelist further when hee knewe the truth of the Centurion that is when hee had confirmed that which Ioseph had saide before to Pilate hee gaue the body to Ioseph Thus then after that Pilate had commanded that the body should be deliuered to Ioseph as the Euangelist Matthewe writeth he is said to take it downe So that whether the souldiers did it with their owne hands or other whom Ioseph brought with him to doe it more tenderly and reuerendly then the Souldiers were like to doe it it is ascribed to Ioseph as if he had done it with his owne hands seeing as was saide in the beginning he was the procurer of it and could no doubt haue found in his heart most gladly to haue laide his owne handes vnto the worke for the reuerence that he did beare to the body of Christ whom before he had religiously honoured So good and godly a man was this Ioseph In this respect we must not neglect to consider that diligent description and honourable testimonie which euery one of the Euangelists giue concerning Ioseph The whole collection and rehearsall whereof out of them all may be in this order First he is described from the place of his birth which was a towne or citie of the Iewes called Arimathea as both Luke and the rest doe write The which Arimathea was no other citie then that Rama in the tribe of Beniamin neare to Gibeon and not farre from Ierusalem of the which wee reaâ— Iosh 18.25 Though in the Sirian language according to the dialect thereof somewhat otherwise called then it is in the Hebrew as learned interpreters doe obserue Secondly he is described from his outward estate first that hee was a rich man Secondly that he was an honorable Counseller or Senator one of the chiefe Elders and gouernours of the people and therefore in either respect more worthy commendation in that he feared not the enuie and danger that might the rather haue risen vp against him Thirdly he is described from his inward vertues and graces and that also two waies First in respect of his ciuill or more common conuersation among men in which respect he is commended for two notable vertues insomuch as he was both a good man and also a iust man the difference whereof reade Rom 5.7 And Ps 112.5 A good man is merciful lendeth These were his more common vertues euen such as doe specially concerne coÌ„munion and conuersation toward men He is described also in respect of his religion more directly toward God Discipulus christi is est qui quae vera sunt cum delectationâ— recipit Iosephus Antiquit Iudiac lib. 18. ch 4. First that he was a disciple of our Sauiour Christ that is such a one as was willing to be informed concerning the truth in matters of the religion and worship of God then in question and much corrupted and depraued among them though he was so in secret for feare of the Iewes as the Euangelist Iohn obserueth Secondly for a speciall note of his religion the Euangelist Luke saith that he was one of those that waited for the kingdome of God like as it is said of Simeon Luke ch 2.25 that he waited for the coÌ„solation of Israel And as now all good Christians are described to be such as waite for the second coÌ„ming of our Sauiour Christ Tit 2.13 2. Tim 14.8 Read also Marke chap 13 verse 33. c. Luke ch 12 35 36 37 38.39 verses Thirdly for a note of his religious and godly heart it is testified of Ioseph that he did not consent to the counsell and deede of them that put our Sauiour Christ to death For Ioseph had learned from the lawe of God not to followe the multitude to doe euill no though they be of the more mightie sort who decline to ouerthrowe the right as Tremellius interpreteth Exo 23.2 But is this enough not to consent with them Or is it not rather the dutie of euery one to stand against and to hinder their wrongs It is no doubt the dutie of euery one that hath power in his hand to doe it But it was at this time as the ouerflowing of the raging sea with the wicked Iewes And what was Ioseph that hee should be able to hinder the the same wherefore seeing hee could not staie their rage it was a great grace in him to withdrawe himselfe from them This is the notable description and testimonie which the holy Euangelists doe giue this worthy and notable man Ioseph who tooke this honourable care concerning the body of our Sauiour So that a most honourable cause or action and an honourable and worthy person are well met here together God of his infinite mercie giue vs grace to followe these his excellent vertues and namely his holy and resolute boldnesse in the open profession of his singular loue and reuerence toward our Sauiour Christ in a time of speciall reproach and danger whereby the former blemish of his fearefulnes is through the increase of the grace of God in this behalf vz. by this resolute act of his remoued and as â—t were buried with the honourable burial of our Sauiour Christ The which description and testimonie of the holy Euangelists that it may be the more clearely in our viewe as a goodly cleare glasse for vs to looke into it shall be profitable that we set downe the wordes of the other three as well as we haue done before the words of Saint Iohn Question Which therefore are they Answer The words of Saint Matthew are these And when the euen was come there came a rich man of Arimatheah named Ioseph Mat. 27. verse 57. who also himselfe had beene Iesus Disciple 58. He went to Pilate and asked the body of Iesus Then Pilate commanded the body of Iesus to be deliuered Chap. 27.57.58 The words of Saint Marke are these Mark 15. verse 42. And now when night was come because it was the day of the preparation that is before the Sabbath 43. Ioseph of Arimathea an honourable Counsellor who also looked for the kingdom of God came and went in boldly vnto Pilate and asked the body of Iesus 44. And Pilate maruelled if hee were already deade and called vnto him the Centurion and asked of him whether he had beene dead any while 45. And when he knewe the truth of the Centurion hee gaue the body to Ioseph ch 15.42.43.44.45 The words of Saint Luke are these Luke 23. verse 50. And behold there was a man named Ioseph who was a Counsellour a good man and a iust 51. He did not consent to the Counsell and deede of them he was of Arimathea a Citie of the Iewes who also himselfe waited for the Kingdome of God 52. He went vnto Pilate and asked the body of Iesus ExplicatioÌ„ Hethereto therefore of that part of this historie which concerneth the taking downe of the
truly beleeue in the name of our Lord Iesus Christ according to that Acts 10.28 God saith the Apostle Peter hath shewed me that I should not call any man polluted or vncleane And verses 34.35 Of a truth I perceiue that God is no accepter of persons but in euery nation hee that feareth him and worketh righteousnes is accepted with him And yet furthermore for the increase of our comfort in this behalfe let vs reade Heb. 6.13 c. When God made the promise to Abraham because he had no greater to sweare by he did sweare by himselfe saying Surely I will aboundantly blesse thee c. So God willing more aboundantly to shew vnto the heires of promise the stablenes of his counsel he bound himselfe by an oath That by two immutable things c. we should haue strong consolation which haue our refuge to hold fast the hope that is set before vs c. which entreth into that which is within the vaile whether the Fore-runner is before vs entred c. Thus the rending of the vaile is verie comfortable Question Now is there any comfort to vs in that there was an earthquake and in that the rockes did cleaue a sunder and in that the graues opened at the death of our Sauiour Answer All these were comfortable witnesses of the innocencie yea euen of that excellent dignitie and reputation wherein our Sauiour was with God They were likewise all of them euen in themselues reall and very eloquent witnesses of the diuine power of our Sauiour himselfe yet fastened to the Crosse to the sharpe reproofe of his persecutors though they vsed not one vocall worde of speech And namely the opening of the graues was a reall testimonie that our Sauiour Christ hath by his death vanquished death and that death hath no longer any power ouer our bodies but that they shall in due time be raised vp againe to euerlasting life by his diuine powâ—r as one singular fruit of that reconciliation which hee hath made for vs with God by the same his death Explication It is true But of this point of the resurrection of our bodies we shall haue occasion to consider more fully afterward And as touching the rest we cannot but presently see that these with all the former containe no small comfort in them in that as they foreshewed so in the remembrance of them they doe to this day confirme vnto vs the mighty power of the sauing health of our Lord Iesus Christ toward vs and his whole Church In which respect it is that for a speciall instance thereof the holy Euangelist doeth before hand as we haue seene before intermixe that historie of the rising of the bodies of many Saints with the mention of the death of our Sauiour though the accomplishment thereof was not till our Sauiour himselfe did rise againe to the end that this might be some sweetening as it were to the dolefull report of the bitternes of the death Moreouer as Master Beza well obserueth these workes of God and the rest of this sort manifested at the sufferings and death of our Sauiour they are such as may be iustly looked vnto of vs and be vsed as comfortable helps and incouragements through the whole course of our liues aduersus quamuis incredulitatem against all vnbeliefe yea and against all feare of the graue and of death it selfe BVt let vs goe forward What comfort may our faith reape from hence that God did by the strange manner of the death of our Sauiour and by those his other strange and fearefull workes which did accompany the same draw euen from the heathen captaine and souldiers who were specially appointed to see the execution performed and therefore no doubt did accordingly place themselues so as they might most commodiously heare and see all things for as the Euangelist Marke saith they stood ouer against Christ What I say Question is the comfort of this that God did euen from them draw this testimony that they did verily thinke that our Sauiour was the Sonne of God and that hee was a iust man and so in their iudgement was by them put to death wrongfully Answere It may iustly be very comfortable vnto vs insomuch as they hereby were so conuicted that they could not but giue glory to God as the Euangelist Luke speaketh of this confession of theirs Yea by so much may it be the more comfortable vnto vs because albeit they were heathen men yet were they conuicted from that which they saw and from the prayer of our Sauiour to God whom he called his Father to testifie thus much ExplicatioÌ„ proofe It may be so indeede For it may well be out of all question that they being profane persons and very spitefull enemies would neuer haue acknowledged so much vnles they had stood notably conuicted in their consciences by that which they saw and beheld with their own eyes The friends of our Sauiour might peraduenture haue beene thought to haue spoken partially c. but these cannot with any reason be so thought off And therefore in deede as was saide the comfort hereof may bee so much the more comfortable vnto vs. The like is to be said and conceiued of vs concerning that confusion which from the beholding of the same things fell vpon the multitude Of whom it is saide that they returned beating of their breasts with indignation against themselues for that which they had done and with an astonishment at the fearefull works of God And moreouer where as the Disciples of our Sauiour Christ and such other as did beare any dutifull affection toward him both men and women who were at the same time present were not thus confounded though no doubt their hearts were full of pensiue reuerend feare we may from hence worthily consider how blessed and comfortable a thing it is and euer shal be vnto the conscience of all such as giue no consent and doe with-holde both heart and hand from ioyning with the wicked against Christ either in regard of himselfe or of any true and faithfull christian whosoeuer For to all persecutours belongeth shame and confusion but ioy and comfort to such as bee faithfull and friendly vnto them God therefore of his infinite mercie giue vs grace to be faithfully and friendly affected alwaies to the least of the members of Christ that our portion may be in this comfort with peace of a good conscience euen for our Lod Iesus Christs sake Amen Furthermore it may well be to the singular comfort and incouragement of all good weomen when they shall consider howe God hath honoured their weake and fraile sexe by working more gratiously in their hearts many times then in the heartes of men and euen for that at this time of the crucifying of our Sauiour more speciall commendation is recorded of them concerning their speciall care both in ministring vnto him things necessary before and also concerning their tender obseruance in this time of his extremitie So then
Christ the only begotten Son of God our Lord that after he had suffered vnder Pontius Pilate was crucified dead buried and descended into hell The third day he rose againe from the dead ascended vp into heauen sitteth at the right hand of God the Father almightie and that from thence he shall come to iudge both the quick and the dead Explication and proofe In these words in deede the particular degrees of the glorious exaltation of our Sauiour Christ are contained The first whereof is his Resurrection from the dead Act. 3.13 1. Pet. 1.21 in which respect he is called the first fruites and the first begotten of the dead 1. Cor. 15.20 and Colos 1.18 Let vs therefore in the first place consider of this first degree And to begin withall insomuch as the holy Scriptures must be the ground and warrant of euery Article of our faith as hath beene hitherto obserued and as wee learne from the practise of Saint Paul in his preaching of this point as well as of other 1. Cor. 15.1.4 and 2. Tim. 2.8 and from the practise of our Sauiour himselfe after that hee was risen as we reade Luke 24. verses 25.27.44.46 for otherwise in matter of faith whatsoeuer is without warrant from the worde it is fancie and not faith Question What ground therefore of holy Scripture haue you for the declaration and proofe of the Resurrection of our Sauiour Answer The holy historie is faithfully recorded at large by all the holy Euangelists Matth. 28. Marc. 16. Luke 24 Iohn ch 20. ond chap. 21. The same is more briefly testified in many other places of the holy Scripture Explicatiō proofe Let vs therefore from these holy Scriptures search out the doctrine of the Resurrection of our Sauiour from the dead The which also because it sheweth a notable difference betwixt our Sauiour Christ and all other men insomuch as the most excellent men when they are once dead do cease all their actions heere in this world and their thoughts are at an end so that there is nothing to be said furthermore of them then what they did or suffered while they were aliue whether we looke to Moses or Elijah or any other but the Acts of our Sauiour Christ are infinitely more and greater after his death then they were before if we shall consider them not onely in the raising vp of his owne body and the bodies of many other that were dead and in working of many signes and miracles by himselfe but also in giuing his wonderfull gifts vnto men immediatly after his ascension and in working most strange works by them by the power of his diuine word spirit and in giuing his graces and by working of his workes by his holy seruants from time to time euen to this day Let vs so much the more diligently and with so much the greater delight settle our mindes to consider of this point of holy Doctrine and so also of those which doe followe Remembring alwaies that this is so necessary a ground of our faith and saluation that vnlesse our Sauiour Christ were risen againe all faith and all preaching were vaine 1. Cor. 15.14 therefore our Sauiour himselfe doth stirre vs vp to an earnest consideration of it Reuel 1.18 saying I am aliue but I was dead and behold I am aliue for euermore Amen Question But in what order shall wee proceede The order of handling this Article of his resurrection to consider of this doctrine of the holy Resurrection of our Sauiour from that historie ground of it which you haue already mentioned Answer I haue heard you teach that diuerse things are carefully to be examined to the end we may profitably vnderstand and beleeue it Question It is true in deed Which are those things so neare as you can remember them Answer The first of them was what this word of the Resurrection doth signifie in this Article Secondly the time when our Sauiour did rise againe Thirdly the place from whence he arose Fourthly the manner how Fiftly the reasons or causes why he rose againe Sixtly the proofes and confirmations that our Sauiour is risen againe Seuenthly the comfortable fruits of his resurrection Eightly the duties arising from the same comforts Finally the danger of not beleeuing in our Sauiour Christ risen againe Explicatiō These were the things in deede which we propounded to our selues to consider of as those in the compasse whereof the whole doctrine of the resurrection will through the grace of God be sifted out Let vs therefore examine these points one by one And first of all Question What is the meaning of this word Resurrection or to rise againe vsed in this Article of our faith Answer The word Resurrection or to rise againe doth properly belong vnto the body and signifieth the quickening and setting of the body on the feete againe Explicatiō proofe It is true That is said properly to rise againe which was fallen before but the body of our Sauiour Christ was that which was fallen And therefore that alone did rise againe Neuerthelesse this could not be done but by the returne and revniting of the soule vnto it the which by death was separated from it before Now that the death of the body which commeth by the separation of the soule from it is vsually signified by the word of falling it is plaine in manie places of the holy Scriptures and namely Numb 14.29.32 Your carkases shall fall in this wildernes And 1. Cor. 1◠5 there they were ouerthrowne But Numb 26.65 Moses speaking of the same destruction or casting downe expresseth it by these words They shall die in the wildernes Likewise whereas the Apostle saith 1. Cor. 1◠8 There fell in one day three and twenty thousand Moses reporting the same fall saith that all these yea a thousand more died in that plague Reade also Leuit. 26.7.8 Psal 82 7. By the same word of falling doth our Sauiour Christ himselfe speake before hand of his death Ioh. 12.24 in that he saith Verily verily I say vnto you Except the wheat corne fall into the ground and die it bideth alone but if it die it bringeth forth much fruit And that by the Resurrection is meant the rising of the body the historie maketh it plaine because it was the body which the Souldiers watched It was the body which the Angel told the women that it was risen againe euen that body of his which they came to imbalme and the remouing whereof Mary so much lamented shee thinking that some man had taken it out of the graue It was the body by the feeling and handling whereof our Sauiour did assure his Disciples that he was verily and in deede and not in appearance onely risen againe The other wordes of the Article do likewise make this plaine in that it is said Hee rose againe from the dead that is to say from the estate and condition of those that were bodily dead of the which all that
the holy Scriptures in former times and the predictions of our Sauiour himselfe to his Disciples must be fulfilled herein Secondly the most high excellency of his person in that hee was the Sonne of God required it Thirdly the eternity of his most holy office called for it Fourthly the iustice of God could not suffer it to be otherwise Finally neither could the glory of God haue beene perfectly aduanced in his Sonne nor the redemption and saluation of the Elect perfected by the Sonne vnlesse he had in our nature risen againe Explication proofe It is most true For first of all so saith our Sauiour himselfe concerning all whatsoeuer was written of him by the holy Prophets that it must be fulfilled as Luke 22.37 Doubtlesse saith our Sauiour those things which are written of me haue an end And chap. 24.25.27 and verses 44.46 He said to them that is to his Disciples all things must be fulfilled which are written of me in the Law of Moses and in the Prophets and in the Psalmes Then opened he their vnderstanding that they might vnderstand the Scriptures And he said vnto them Thus it is written and thus it behoued Christ to suffer and to rise againe from the dead the third day Now that there are prophecies of the resurrection of our Sauiour in the holy Scriptures it is euident Psal 16.10 and Isai 53.10 This was figured also in the Law by the two Goates Leuit. 16.5 c. verse 20 c. the one a sinne offering to be slaine and the other a scape goate to be sent away aliue into the wildernesse to carry away the iniquities of the people into a land that is not inhabited as though the Lord would giue plainely to vnderstand that though our Sauiour must die for our sinnes yet hee should also liue and so giue vs assurance that hee hath made a perfect remouall of our sinnes out of his sight But our Sauiour Christ who died for vs could not haue liued againe vnlesse he had rose againe from the dead vnto whose estate he was gone Yea and all the prophecies that speake of his ascension and of his last iudgement such as we read Psal 68.18 and the prophecie of Henoch in the Epistle of â—ude ver 14. And likewise all that our Sauiour himselfe spake before of his ascension sitting at the right hand of God comming to iudgement at the last day they doe all include the resurrection insomuch as he could not haue ascended c. vnlesse he had first risen againe And touching the predictions of the resurrection of our Sauiour by his owne sacred mouth wee haue so lately set them downe that we neede not here repeate them againe Secondly considering the most high excellency of the person of our Sauiour in that hee is the eternall Sonne of God and very God the author and fountaine of life Iohn 1.4 How should that nature of man which he had vnited to the nature of God be vanquished of death It was vnpossible that death should preuaile against the power of the liuing God The same is to be acknowledged in the third place in respect of the perpetuitie and eternity of his office in that he is anointed of the Father to be a royall high Priest to rule reigne and to make intercession for his people for euer And how should he giue life to other in that he is the Sonne of man if hee himselfe should rest bereaued of life Iohn 5.26.29 How should wee receiue of his fulnesse if hee had remained as an empty vessell How should hee defend vs against our enemies if our enemies had preuailed against himselfe How should he reconcile vs to God The prâ—ofes of his resurrection by witnesses if God were not perfectly well pleased and satisfied in him for vs c. It was necessary therefore in regard of his office that he should rise againe Fourthly as a consequent of the former insomuch as our Sauiour hath paied the full price and ransome for our sinnes and fulfilled all righteousnes for vs as it is euery where euident in the Scriptures it should be against the iustice of God that our Sauiour should continue vnder the dominion of death It is iust therefore with God that our Sauiour should rise againe a glorious Conquerour ouer death and also ouer him that had the power of death euen the diuell c. Heb. 2.14.15 So then wee may iustly conclude that neyther could God haue beene perfectly glorified in his Sonne nor the Church haue beene perfectly redeemed by him vnlesse hee had risen againe And therefore the Apostle Paul maketh this resurrection of our Sauiour a speciall declaration and as wee may say a seale and confirmation that hee is the verie true Sonne of God Rom. 1.4 And that we are perfectly iustified by him and that therefore wee may boldly beleeue in God that hath raised him from the dead as chap. 4.24.25 For hee was deliuered to death for our sinnes and is risen againe for our iustification Thus much concerning the reasons or causes why our Sauiour Christ rose againe WEe come now to the proofes and confirmations that hee is risen againe Question Which may they bee Answere They are either the testimonies of others or else the appearances of our Sauiour himselfe by the space of fortie daies after his resurrection togither with the words which he spake and the things which he did in that space ExplicatioÌ„ proofe Such indeede is the testimony of Saint Luke Act. 1.3 He presented himselfe to his Apostles aliue saith the Euangelist after that he had suffered by many infallible tokens being seene of them by the space of fortie daies and speaking of those things that appertaine to the kingdome of God These two sorts of proofes of the resurrection of our Sauiour the testimonies of other and his owne appearances they are so lincked in the holy Story that we cannot altogether seperate them asunder neither is it meete wee should doe so Neuerthelesse wee may lawfully distinguish them Yea and notwithstanding the appearances of our Sauiour are in order of time before the witnesses thereof yet because without the witnesses wee could not haue knowne the appearances seeing our Sauiour appeared to them and not to vs and so their testimonies are the most immediate proofes vnto vs therefore we will beginne with them And yet so againe as wee will esteeme of our Sauiour Christs owne appearances as the ground of their testimonies and therefore stand most diligently to consider of them after that we haue briefly obserued who they are which doe witnesse this Article of our faith vnto vs. Question First therefore who are they Answer The witnesses of the resurrection of our Sauiour were of these fiue sortes following First the holy Angells from heauen Secondâ—y the Saints risen from the dead Thirdly the souldiers that were set to watch the Sepulchre Fourthly certaine godly women first Marie Magdalene and then diuers other Fiftly the two Disciples which went
from Ierusalem to Emmaus And last of all the Apostles of our Sauiour Christ ExplicatioÌ„ proofe For the testimony of the holy Angells reade Matth. 28.5.6 Marke 16.6 Luke â—4 4 â— Iohn 20.12.13 The Euangelistes Matthew and Marke doe make mention onely of one Angell because there did but one speake vnto the women But Luke Iohn do testifie of two therefore ascribe the speech to both of them because he that spake not did neuerthelesse giue consent to all that was spoken as well as if he himselfe had spoken the same And herein let vs obserue the readinesse of the holy Angells to shew themselues seruants vnto our Sauiour Christ as well in the publishing of his resurrection as they had done before in the publishing of his birth This may leade vs to consider further of the most high excellency of our Sauiour Christ in that the holy Angells are willingly and dutifully seruants vnto him And likewise the great loue they beare vnto those which are belonging to Christ euen for that loue and reuerence sake which they beare to him as appeareth by their most gentle and comfortable speeches vnto the women Touching the Saints that rose from the dead we heard but a while since from the testimony of the Euangelist Matthew chap. 27.52.53 that our Sauiour raised them vp to be reall witnesses of the vertue and end of his resurrection which is to raise vp the bodies of all the elect in due time to the possession of eternâ—ll life Yea and considering that the end of their resurrection was vndoubtedly such as wee haue said wee may without vanitie of curious speculation furthermore conceiue of them that they did by word of mouth testifie the resurrection of our Sauiour to those vnto whom they did appeare Of the testimonie of the Souldiers wee reade Matth. 28.11 the which their testimonie notwithstanding it was not willingly yeelded for any loue of the truth but rather against their will yet may it be vnto vs as a testimonie of good credite considering therein that the hand of God did inforce them to acknowledge the truth though they were willing by and by for filthy lucres sake to giue forth a false rumour as if his bodie had beene stolen away by his Disciples while themselues were asleepe c. But the vanitie of this lye is palpable euen in it selfe For how vnlikely is it that his poore daunted Disciples should dare attempt such a matter Likewise how vnlikely that none of the souldiers should bee more waking then others to heare so great a noyse as must needes bee by remoouing of the great stone c Moreouer how absurd is it that ther should be no pursuit made after these graue-robbers And besides it is not to be neglected of vs that as the holy Euangelist reporteth not all but some of the watch came to the high Priestes the rest verie likely were more constant in speaking to others that which they were most deepely conuicted to bee the truth So then let the wicked Priestes and Elders be as bountifull as they were to corrupt the false souldiers to giue foâ—th their grosse lye let the wicked souldiers set the truth to sale for mony and sell their soules to the diuell let all foolish and reprobate Iewes giue credite to this senslesse rumour that the body of our Sâ—uiour was stolen out of the graue yet vnto vs their owne first report if we had no other testimony should be sufficient to confirme vs and to detect and ouerthrow their after lye as that which came to late and is altogether too weake to dispossesse the truth it hauing already taken sure possession in the hearts of all the children thereof Concerning the testimony of the godly women whom both the holy Angells and also our Sauiour himselfe authorised to bee witnesses of this publike and common truth though by priuate message onely to the Disciples wee reade Matth. chap. 28.7.8 Marke 16.7.8 Luke 24.8.10 Iohn 20.17.18 Concerning these women witnesses though the Euangelist Iohn doeth make mention onely of Marie Magdalene because shee was the first yet the Euangelist Matthew nameth the other Marie also whom Marke noteth to bee the mother of Iames the lesse and of Ioses ch 15. verse 40. and ch 16.1 with whom also he doth in the same places reckon Salâ—m And Luke beside these nameth Ioanna yea and addeth that there were other women also with them as wee may reade in the places euen now alledged out of him all of them being no doubt wise godly and reuerend women worthy of credite in the report of this most graue matter which was committed vnto them howsoeuer the most of the Disciples to whom they made report thereof would not at the first beleeue it but esteemed their message no better then as if it had beene a thing deuised of their owne heads as wee reade Mark. 16.11 and Luk. 24.11 It is like also that some of the women were more weake then other at the first yea so as they seeme vnfit either to receiue or to deliuer the message of the Angell as appeareth by that which Marke writeth chap. 16.8 For he saith They went out quickly and fled from the Sepulchre Yea as he saith further they trembled and were amazed neither said any thing to any man c. Neuerthelesse we may assure our selues that they did recouer themselues out of their feare yea so far that some made faithfull report of that which they saw so soone as they were gone to the disciples Of the which we shall haue occasion to consider more afterward Fiftly for the testimony of the two disciples who went from Ierusalem to Emmaus reade Luke 24.30.33 and 35. And Mark 16.12.13 Of the which likewise more afterward Finally albeit the holy Apostles not yet indued with the extraordinarie gifts and graces of the holy Ghost did at the first doubt againe and againe and were all very weake to beleeue that our Sauiour was risen though some more weak then other yea so as the weakest of these women might iustly haue shamed them yet after they had vanquished their vnbeliefe they became not onely priuate witnesses as the women were but publike witnesses and preachers of the Resurrection wi h speciall power and authoritie from God to the certifying of all the Nations of the world herein For the which read Luke cha 24.48 Now saith our Sauiour ye are witnesses of these things And Act. 1.8 Ye shall receiue power of the holy Ghost when he shall come on you and ye shall be witnesses vnto me both in Ierusalem and in all Iudea and in Samaria and vnto the vttermost parts of the earth And in the same ch ver 22. the Apostle Peter speaking for the election of one to be an Apostle in stead of Iudas whose roome was vacant he saith thus Of those men which haue companied with vs all the time that the Lord Iesus was conuersant among vs Beginning from the baptisme of Iohn vnto the day that
to carrie speedily to his Disciples that they ouercomming their feare doe also drawe neare to the sepulchre by that time our Sauiour had withdrawne himselfe from Mary Magdalene and so sawe the second vision of Angels and after that also the second appearance of our Sauiour This is most likely to haue beene as you say Question But what became of Mary Magdalene after that shee had receiued her message from our Sauiour at that his first appearance Answer I haue heard it very probably coniectured vpon a diligent pondering of the holy Storie that so soone as Mary Magdalene had receiued her message shee went forthwith to deliuer the same and that after this the other women comming to the Sepulchre and being likewise assured of our Sauiours resurrection both by the second testimonie of the Angels and also by the appearance of our Sauiour after the same doe second the former message of Mary Magdalene according to the commandement both of the Angel and also of our Sauiour himselfe Yet not with so great speed but that they were preuented by some of the companie who for feare fled from the sepulchre before the rest as wee may perceiue Luke 24. verses 22.23 as wee are hereafter further to obserue ExplicatioÌ„ It seemeth to stand with good reason that it should be so For thus the holy Euangelists may well be accorded and the course of the holy Storie orderly and distinctly considered in the naturall course of it by the mutuall testimony of al foure of them Neither doth it make any thing against this that Saint Luke chap 24.10 reckoneth Mary Magdalene with the rest of those who did the like message to the Apostles because as we saide before of the visions so here we are to vnderstand that he speaketh ioyntly of the messages though according to the report of the Euangelist Iohn it is most like that these messages as well as these visions are to be distinguished of vs. Question But seeing all these things are matters of faith how may it agree with the doctrine and subiect matter of it that it should be so propounded and set down as we must goe by likelihoods and sâ—â—posals that it was thus and thus and cannot say certainly that in respect of euery circumstance it was vndoubtedly and out of all question thus Answer Yeâ— as I haue heard you teach it may well stand with the assurance of faith and with all hoâ—y and commendable obedience thereof firmely to beleeue those thinges to haue beene verily dâ—ne whatsoeuer the holy Scriptures doe affirme although wee through weakenesse of iudgement or feeblenesse of memorie cannot for the present di cerne or remember the perfite manner or order of the performance of them but do rest in that which so farre as we can perceiue is nearest to the truth vntill it may please God to let vâ— by some meanes see more clearely into all the circumstances of the same ExplicatioÌ„ It is indeed well agreeable to the holy doctrine of faith and to that modestie also which well beseemeth euery scholler in the schoole of our Sauiour Christ And herein faith is as we may say so much the more faithfull and dutifull both before God and men when it beleeueth without all doubting the substance and truth of the matter it selfe notwithstanding any scruple that may arise either from a circumstance thereof or from a diuerse interpretation or vnderstanding which the text it selfe may seeme to admit For it is the pleasure of God no doubt to exercise the obedience of our faith this way and to stirre vs vp to vse the more diligence in our studie and search after his truth and to teach vs to hold our selues fast to that knowledge which we haue alreadie receiued as to a very precious inheritance c. It is onely the propertie of infidels and hypocrites so to stumble and to bee offended vpon such occasions as these may be The proofe of his resurrection by his second appearance that thereby they be confounded and fall away All true beleeuers stay themselues vpon this sure foundation that all things contained in the holy Scriptures are most certainly true in themselues and consonant ech thing with other yea euery circumstance with circumstance howsoeuer wee cannot for the present in this or that see what is most exactly to be resolued vpon So that worthily may euery Christian hold and the learned diuine maintaine and defend as a question worthy the commencement that Sancti Euangelistae eodem Spiritu sacro-sanctissimo Spiritu sc veritatis dictante omnia verissimè sumaque cum concordantia euangelicam historiam Domini nostri Iesu Christi conscripâ—èâ—e That is to say that the holy Euangelists guided by one most holy Spirit euen the Spirit of truth haue most truly and with perfect concordance and agreement penned the holy Story of the Gospel of our Lord Iesus Christ Now therefore these things thus obserued for the clearing of the course of the holy story so far as God vouchsafed vs his grace let vs come to the words of the text Wherin we haue to consider first the coÌ„ming of these women to the sepulchre and then the second vision speech of the Angels to them so soone as they were come and thirdly that second appearance and speech of our Sauiour whereby he made himselfe knowne to them also as well as he had done before to Mary Magdalene Question First therefore in what wordes doe the holy Euangelists declare these things vnto vs Answer Their comming to the sepulcher is with some specialtie recorded by the Euangelist Marke The vision and speech of the Angels is most fully reported by S. Luke The second appearance or manifesting of our Sauiour and his second speech are onâ—ly set down by the holy Euangelist Matthew So it is indeede But let vs heare their seuerall wordes and so shall wee more fully informe our selues concerning the whole Question And first which are the words of the Euangelist Marke Answer Chap 16.2 Therefore saith he early in the morning the first day of the weeke they came vnto the sepulcher when the Sunne was yet rising 3. And they saiae one to another who shall roule vs away the stone from the doore of the sepulcher 4. And when they looked they sawe that the stone was rowled away for it was a very great one Explication proofe These words indeed shewe vs the comming of these women to the sepulcher yet so as the first comming of Mary Magdalene is included in the same as it is euident from the first verse And as touching these wordes who shall rowlâ— vs away the stone from the doere of the sepulcher This consultation was also while Mary Magdalene was yet with them Concerning the which consultation two things may noâ— be a little marueled at First that they did not thinke to prouide for this before they would set forth out of doores Secondly that they doe not doâ—bt much rather how they should come
euidently performed therein Herein therefore as was said our Sauiour Christ is very earnest reprehensiuely interrogatiuely to affirme assure the truth of these things as being most meete and necessary that they should come to passe euen as they fell out because God had so decreed spoken For this is the manner of the Spirit of God by such a kind of asking the question to affirme a thing more earnestly to the awaking of the dul affection of man then by a simple categorical proposition as the Logicians spake Let vs therefore learne this wisedome from the instruction of our Sauiour that we for our parts do confirme and establish our faith from that which is a stumbling blocke euen to this day vnto all vnbeleeuing Iewes and foolishnes to all vnbeleeuing Gentiles to wit his sufferings death vpon the crosse And let vs wel consider this point of our Sauiours speech that so it ought to be not only that the scriptures might be fulfilled but also because it standeth with al holy reasoÌ„ that it must be so For how could it be that maÌ„ hauing sinned against God so deserued death shuld possibly haue his sins forgiueÌ„ be deliueâ—ed froÌ„ Gods wrath vnles by man the iustice of God were satisfied which could not be vnles such a maÌ„ shuld die as were worthy to work so great a work To this so excellent a purpose let vs furthermore according to the third branch of the reply of our Sauiour diligently acquaint our selues with that which is written of him from point to point through out all the Scriptures of the old Testament euen from the beginning of Genesis the first booke of the Prophet Moses to the end of Malachie the last of the Prophets For this as the Euangelist Luke testifieth did our Sauiour to the end hee might establish the doubtfull and staggering hearts of these two of his Disciples And not without cause seeing the holy Scriptures are giuen of God to be the ordinary outward stay and foundation of the faith of his Church One would haue thought that the word of our Sauiour by his liuely voyce might haue beene of it selfe absolutely sufficient seeing he was not onely the most faithfull witnesse of the truth but euen the truth it selfe But behold he thus farre honoureth the holy Scriptures of God that he maketh them the canon and rule and determiner of the truth He interpreteth the Scriptures indeede for as the godly Eunuch saith to Philip who asked him if he vnderstood what he read How should I vnderstand vnlesse I had a guide neuerthelesse it is plaine that he maketh the holy Scriptures themselues the ground of all that he saide vnto them Wherefore seeing our Sauiour himselfe did so how shall any that commeth in the name of a Minister of Christ and his Gospel dare presume to take any other course then his Master and Lord hath taken before him as being the onely lawfull course for the grounding and establishing of faith Verily it is the duty of a seruant to treade in his Masters steps for the ordering of all such things as he hath as it were in his owne steâ—d made him ruler of and wherein he hath of purpose giuen him an example how he should follow him But touching our present indeuour it may be said for the staying of it that though Saint Luke testifieth thus much that our Sauiour interpreted out of all the holy scriptures those things which were written of him concerning both his humiliation and also his exaltation yet he doth not rehearse the interpretation which our Sauiour gaue nay nor so much as the texts of scripture themselues How then should we know how to doe it Or why should wee thinke it to be necessary to stand vpon the rehearsall of them We answer that the Euangelist omitteth them in this place for breuities sake as was saide before insomuch as hee hath already alledged them from point to point in the course of the Gospel which he hath diligently set downe vnto vs. Wee may and ought therfore froÌ„ thence from the writings of the other Euangelists and of the Apostles to take our light and direction And though we cannot doe it so excellently and exactly as our Sauiour himselfe did yet it is our dutie to indeuour to doe it by the helpe of his grace so well as we can The order which we will follow herein shall be no other then the order of the bookes of the holy scriptures themselues The which also it is most likely was the order that our Sauiour Christ himselfe obserued beginning at Moses as the Euangelist Luke telleth vs. Like as saint Stephen though vpon a contrary occasion doth orderly prosecute and collect the principall heads of the holy story beginning at Genesis and proceeding so far forth as hee could be suffered both to proue himselfe to be a witnes of the truth in testifying of Christ and also to conuince the wicked Iewes to be resisters of the truth of God in opposing themselues against Christ To whom as he concludeth all the Prophets gaue witnes Act. 7.1 c. and verse 52. saying Which of the Prophets haue not your Fathers persecuted and they haue slaine them which shewed before of the comming of that lust one of whom ye are now the betrayers and murtherers c. Genesis First therefore to begin at Genesis the first booke of Moses we haue euen shortly after the fall of Adam and Eue together with the pronouncing of the curse vpon them for their sin the promise also of mercy and saluation through Christ that should come both for them and for all their posterity whosoeuer should repent of their sinnes and beleeue in him So we reade Gen. 3. verse 15. in these words He shall breake thine head that is the seede of the woman shall breake the serpents head to wit the power of the diuell who is the common aduersary of mankinde Now that he should vanquish the Diuell by sufferings and therein by satisfying the wrath of God bent against mans sinne c. the Lord himselfe gaue Adam to vnderstand in that immediately vpon this promise he gaue him also his ordinances of sacrificing to figure and assure the same vnto him and his posterity as it followeth ch 4. verses 3.4 For both Abel and Caine as they had learned of their father Adam did offer sacrifices Caine of the fruit of the grounds and Abel of his sheepe And this Abel did by faith as the Apostle declareth yea euen by faith looking to Christ Heb. 11.4 By the which faith also he was accounted righteous before God as our Sauiour himselfe giueth to vnderstand Mat. 23.35 By faith Noah built the Arke a type and figure of our baptisme into the name of Christ by the washing of whose blood we are saued 1. Pet. 3.21 By the which faith also he offered sacrifice looking to Christ the Messiah to come wherein God was pleased Gen. 8.20 For this faith in Christ all
in the Lords Supper as at the first institution of it our Sauiour is saide to breake the bread c. And Act. 2.42 it was noted by breaking of bread So againe chap. 20.7.11 Read also 1 Cor. 10.16 The bread which we breake is it not the communion of the body of Christ The reason why this phrase of breaking bread is vsed to note the vsuall taking of meate one part of the meale or victuall being put for the whole is for that the Iewes made their loaues cake-wise thinner and as it is like harder and more brittle then our loafe bread and therefore did vsually breake it with their hands and not cut it into pieces with kniues But in the Supper of the Lord though this was done according to the common vse yet the breaking of the bread as well as the bread it selfe was sanctified to a speciall signification of the breakâ—ng that is of the crucifying of our Sauiour and of the sorrowes thereof According to that of the Prophet Isai 53.10 The Lord would breake him and make him subiect to infirmities c. And as the Apostle Paule speaketh of the breaking of his body 1. Corinth 11.24 But heere in our present text of the Euangelist it is of it selfe euident that our Sauiour Christ brake bread in the common manner and not sacramentally because these two Dâ—sciples not being of the eleuen had yet no knowledge of the institution of this holy ordinance of our Sauiour which was not instituted but the euening before hee suffered and that onelie with the eleuen saue that Iudas was with them at the beginning though likely he went away beâ—ore the distribution Thus much therefore concerning the fourth appearance of our Sauiour after his resurrection euen vpon the same day that he rose againe with all the circumstances and appurtenances belonging to the same LEt vs now come to the fift appearance wherein as hath beene answered alreadie our Sauiour shewed himselfe the same night vnto the eleuen onely Thomas being absent and the same also after these two disciples had made report of his appearance to them Question Where is this fift appearance recorded vnto vs Answer It followeth in the Euangelist Luke from the 36. verse of his 24 chap. to the 50. verse of the same Likewise Marke chap. 16. ver 14. And in the Euangelist Iohn chap. 20. from the 19. verse to the sixe and twentith Let vs heare the wordes of these holy Euangelists and first of Saint Luke Question Which are they Answere Chap. 24 6. And as they spake these things saith he Iesus himselfe stoode in the middest of them and said vnto them Peace be vnto you 37. But they were abashed and afraid supposing that they had seene a Spirit 38 Then he said vnto them Why are ye troubled and wherefore doe doubts arise in your hearts 39. Behold mine hands and my feete for it is I my selfe handle me and see me for a Spirit hath not flesh and bones as ye see me haue â—0 And when he had thus spoken be shewed them his hands and feete 41. And while they beleeued not for ioy and wondred hee saide vnto them Haue ye heere any meate 42. And they gaue him a piece of broiled fish and of an honie combe 43. And he tooke it and did eate before them 44 And he said vnto them these are the words which I spake vnto you while I was yet with you That all things must be fulfilled which are written of me in the Law of Moses and in the Prophets and in the Psalmes 45. Then opened hee their vnderstandings that they might vnderstand the Scriptures 46. And he said vnto them Thus it is written and thus it behoued Christ to suffer and to rise againe from the dead the third day 47. And that repentance and remission of sinnes should be preached in his name among all nations beginning at Ierusalem 48. Now ye are witnesses of these things 49. And behold I will send the promise of my Father vnto you but tarrie ye in the Citie of Ierusalem vntill ye be indued with power from on high Thus in deed doth S. Luke continue the holy story Shew likewise what S. Marke writeth concerning this fift appearance Question What are his words Answer That which hee writeth of this appearance of our Sauiour it is all contained in one onely verse the 14. of the 16. chap. after this manner Finally saith he he appeared vnto the eleuen as they sate together and reproued them of their vnbeliefe and hardnes of heart because they beleeued not them which had seene him being risen vp againe Explication This is briefly that which S. Marke writeth of this fift appearance And let vs marke that though he saith thus Finally he appeared c. Yet it is not his meaning that this appearance which he speaketh of was the last of all but the last of those so often renued appearances wherin our Sauiour shewed himselfe to some one or other of his disciples in one appearance after another from the morning vntill this time late in the night almost without intermission Non respexit temporis seriem Euangelista vt inquit Beza in maior annot sed narrationis distributionem quam facit triplicem prima quomodo mulieribus apparuerit secunda discipulis tertia Apostolis The Euangelist saith Beza did not respect the order of time but a distribution of the narration the which hee maketh threefold first how he appeared to the women secondly to the disciples thirdly to the Apostles And therefore he vseth the word Finally or last of all though the Lord appeared oftentimes after this To the which purpose also more fitly doth Piscator after Beza as also Caluin before him translate the Greek word hysteron vsed of the Euangelist Mark by the Latine word postea that is afterward But leauing the briefe narration of Mark let vs come to the Euangelist Iohn who is more copious and large then he Question How doth he report this fift appearance Answer 19 The same day saith S. Iohn chap. 20. verses 19 20.21.22.23 then at night which was the first day of the weeke and when the dores were shut where the disciples were assembled for feare of the Iewes Iesus came and stoode in the middest and said to them Peace be vnto you 20. And when he had so said he shewed vnto them his hands and his side Then were the Disciples glad when they had seene the Lord. 21. Then said Iesus to them againe Peace be vnto you as my Father hath sent me so send I you 22. And when he had said that he breathed on them and said vnto them Receiue the holy Ghost 23. Whosoeuers sinnes ye remit they are remitted vnto them and whosoeuers sinnes ye retaine they are retained ExplicatioÌ„ Thus we see that Iohn is more large then Marke yea that he hath moreouer some-what of speciall weight which the Euangelist Luke though he be more large then Iohn hath not And yet further the
it seemeth to be most orderly that wee doe begin first with the first words of St. Iohn concerning this point Question Which are these his words Answere They are these as we reade them chap. 20. verses 21.22 21 Then said Iesus vnto them againe Peace be vnto you as my Father sent me so send I you 22 And when he had said that he breathed on them and said vnto them Receiue the holy Ghost Now after these words may follow the words of St. Luke ch 24 verses 45 46 Question 47 48. Which are these words Answere They are these verse 45. Then opened hee their vnderstanding that they might vnderstand the Scriptures 46 And he said vnto them Thus it is written and thus it behoued Christ to suffer and to rise againe from the dead the third day 47 And that repentance and remission of sinnes should be preached in his name among all nations beginning at Ierusalem 48 Now ye are witnesses of these things After these words of St. Luke we may not vnfitly returne againe to the Euangelist St. Iohn as it followeth in his 20. ch in the 23. verse Question What are the words of St. Iohn in that verse Answere They are these 23 Whosoeuers sinnes ye remit they are remitted vnto them and whosoeuers sinnes ye retaine they are retained Now for the conclusion of this most excellent narration of these two holy Euangelists wee may yet againe commodiously returne to St. Luke as it followeth in the 4â— verse Question Which are his words Answere He reporteth the words of our Sauiour thus 4â— And behold I will send the promiâ—e of my Father vpon you but tarry yee in the Citie of Ierusalem vntill ye be endewed with power from on high ExplicatioÌ„ Thus then we haue the whole narration before vs so orderly as God hath vouchsafed vs his grace to guide vs for a helpe to our interpretation and for the more cleare and full vnderstanding of the whole Wee will not vrge this order of the words of our Sauiour recorded by both the Euangelists ouer precisely and stiffely Onely we will obserue it till we may learne wherein it may be amended This we are sure of that our Sauiour both spake and did all that the Euangelists set downe at this one the same appearance I meane in this one time of appearance and continuance with them Now therefore this cauâ—ele prefixed as touching the order let vs come to the words themselues and the doctrine thereof which is no lesse certaine by the authority of our chiefe Master and Teacher then most profitable for vs very reuerendly to consider of The whole narration containeth a preparatory institution or ordination of the eleuen to the Apostolicall function and ministery as it is euident by comâ—â—ring the last words of Luke concerning the promise of the holy Ghost to the perfect furnishing of them therevnto after the ascension of our Sauiour with the first words of Saint Iohn touching the holy and sacramentall breathing of our Sauiour vpon them as a signe and seale thereof Not an ydle signe and seale but that which was effectuallie accompanied with a more cleare inlightening of their vnderstanding then they had before as the Euang Luke doth further declare in that he writeth expresslie that our Sauiour opened their vnderstaÌ„ding that they might vnderstand the scriptures This beeing as it were the whole summe wee may more particularlie consider of the narration of the holy Euangelist in these seuerall partes following First our Sauiour repeateth the words of salutation or rather pronouncing his blessing vpon his disciples saying againe Peace be vnto you Secondlie hee doth assure the eleuen of their Apostolical and high calling by word of mouth in that he saith As my Father sent me so send I you Thirdlie for their further confirmation hee vseth a Sacramentall signe of breathing vpon them with the interpretation of his diuine meaning therein saying Receiue ye the holie Ghost Fourthlie the effect of these words answeable to the sacramentall signe is recorded in that it is said that our Sauiour opened their vnderstanding that they might vnderstand the Scriptures Fiftelie our Sauiour did from the scriptures declare vnto them thesâ— things by the which they might be established in the faith both of his death also of his resurrection to the ende they might preach the sâ—me to other to the working of faith in them likewise in that he said to them Thus it is written thus it behoued Christ to suffer and to rise againe from the dead the third day Sixtlie our Sauiour declareth vnto them the principall fruits and benefites of his death and resurrection which he would haue them also to preache in his name that is to say Repentance remission of sinnes And therewithall he declareth vnto them the largenes of their Apostolicall coÌ„mission extending it selfe to all nations beginning first at Ierusalem and from thence into all the worlde For so are the words of our Sauiour That repentance and remission of sinnes should be preached in his name among all nations beginning at Ierusalem Seuenthlie he doth autorise them to be authenticall witnesses in the preaching of these things Nowe saith our Sauiour yee are witnesses of these things Yea further in the eighth place he assureth them that their ministerie shall be effectuall both to the saluation of those that will belieue and obey their doctrine and also to the condemnation of all such as shall harden their heartes against it Whosoeuers sinnes ye remitt saith our Sauiour they are remitted and whosoeuers sinnes ye retaine they are retained Finally our Sauiour promiseth these his Disciples all meete gifts in a more full measure then yet they had receiued for the execution of this their great high office of Apostleship and to the same ende commandeth them to resorte to Ierusalem after his Ascension and to tarrie there till hee should perfourme this his promise vnto them These are the seuerall parts of this excellent portion of the storie concerning the fifte euen the most ample and effectuall remedie which our Sauiour vsed to chase away the vnbeliefe of his disciples yea eueÌ„ of these the chiefe of them for the benefit of the rest yea euen of his whole church It coÌ„taineth as we see many most excelleÌ„t things Let vs therfore accordingly dispose of our mindes to ponder weigh them And the Lord giue vs grace so to doe Amen Touching the first of these particulars to wit the repetition of these words Peace be vnto you I wil not stand to make rehearsall of the interpretation which was so lately giuen of them Onely let vs obserue the reason why our Sauiour repeated them the which as we mâ—y well conceiue were these First because the disciples through distraction and trouble of minde made little vse of them before Secondly because our Sauiour minding to enter into a new speach vnto his disciples maketh a new entrance or preface as it were Then the which nothing could be
words which were tolde before by the holy Prophets and also the commandement of vs the Apostles of the Lord and Sauiour So then as the Apostle Iames teacheth chap. 1.22 all true christian hearers of the word preached and taught they must be doers of the word and not hearers onely deceiuing themselues c. Thus much concerning Teaching the first principall part of the Apostles Commission Now touching the second part which concerneth Baptizing wee are to the vnderstanding of the meaning of our Sauiour as was answered to consider first what Baptisme is secondly in what forme of words it is to be administred thirdly to what end and purpose Question First therefore what say you that Baptisme is Answer The word Baptisme from the Greeke word signifying the putting of a thing to be washed vnder the water as I haue heard you say it is here in those words of our Sauiour and in many places of the new Testament as I haue beene further taught to bee vnderstood of a holy and religious kinde of washing by putting of the face the chiefe part of mans body vnder the water Explication proofe So the Greeke word Baptizo signifieth indeede and thus it is of necessitie to be vnderstoode in this most holy speech of our Sauiour as it is euident Matth. 3.13.16 from the baptizing of our Sauiour himselfe by Iohn the Baptist wherevnto our Sauiour submitted himselfe and sanctified our Baptisme in his owne flesh For hee went into the riuer Iorden to bee baptized and so soone as he was baptized it is said that he came out of the water againe Likewise Acts 8.35 c. After that Phillip the Euangelist had from the prophecie of Isaiah preached Iesus to the Eunuch the Euangelist Luke reporteth that as Phillip and the Eunuch went on their way they came vnto a certaine water and the Eunuch said See here is water What doth let mee to be baptized c. And then verse 38. it is further saide that they went downe both of them into the water and that Phillip baptized the Eunuch So that it is plaine that the baptizing which our Sauiour Christ speaketh of is a holie and religious or sacramentall washing not of the clothes but euen of the bodies and persons of men themselues yea euen of their soules according to the spirituall signification and vse wherevnto our Sauiour hath sanctified the same The which holie vse will more manifestly appeare from the interpretation of the forme of the administration of it Wherevnto let vs now come Qu. In the next place therefore after what manner is this holy baptizing or sacramentall washing to be administred The forme and manner is this that the Minister of the Gospel doe apply the water to the partie that is baptized Answer In the name of the Father and of the Sonne and of the holy Ghost Explication and proofe This is indeed the very full and compleat forme yea and the very substance of this holy Sacrament The which the Churches of our Sauiour Christ haue in conscience of this commandement of our Sauiour constantly and dutifully obserued And though we doe not reade this forme of baptizing vsually expressed in the holy Scriptures or it may be not at all fully expressed where the administratiō of baptisme is recorded but synecdochically vnder the name of Christ alone yet from the institution of it wee are to vnderstand what the vsuall practise was and how all those briefe and synecdochicall recordes are to be vnderstood In which respect it is very worthie the obseruation that at such time as certaine Disciples of Ephesus answered the Apostle Paul that they had not so much as heard whether there be any holy Ghost he asked them Vnto what were ye then baptized Act. 19.2 3. So then the forme yea the essentiall forme as we may say of christian baptisme is in the name or into the name of one onely true God three distinct persons the Father the Sonne and the holy Ghost The meaning of this forme of christian baptisme will as was further said be the more cleare vnto vs from the consideration of the ends and vses of this holy ordinance of our Sauiour and therefore let vs speedily come vnto them Question Which may they be Answer Our Lord Iesus Christ hath ordained this Sacrament to be an outward signe and seale of his adopting of euery true beleeuer in his Sonne the same our Lord Iesus Christ to be receiued into his most gratious couenant of the remission of sinnes and of the inheritance of eternall life and glory in the kingdome of heauen And he hath ordained it also to be a profession of their and our dedicating and vowing of our selues to him to his spirituall worship and faithfull seruice alone so to continue all the daies of ou◠liues yea euen for euer and euer Explication and proofe That the baptizing which our Sauiour hath commanded is a sacramentall or outward signe and seale of his most gratious accepting of vs the profane and heathen Gentiles into his holy couenant to assure vs by his holy Spirit of his fatherly goodnesse mercy in the forgiuenesse of our sinnes c. through the death and resurrection of his onely begotten Sonne the same our Sauiour it may be euident vnto vs from that which was long before prophecied by the holy Prophets of God being compared with the accomplishment thereof For whereas the Lord God hath said as we read Hosh 1.10 In the place where it was said vnto them ye are not my people it shall be said vnto them yee are the sonnes of the liuing God And chap. 2.23 I will say to them which were not my people Thou art my people And they shall say Thou art my God he hath now long since fulfilled it to vs together with the holy remnant of the Iewes according to the holy testimony of Saint Paul Rom. 9.24 25 26. And he hath confirmed it by this Sacrament of holy Baptisme to the ends aboue mentioned so that it is our dutie to acknowledge all thanks to be most due vnto our God for that as he promised by the same his holy Prophet Hos chap. 1.7 I will haue mercie vpon the house of Iuda and I will saue them by the Lord their God that is by the Lord Iesus Christ one God with the Father and the holy Ghost so he hath performed it vnto vs. And it is the same thing which he foretolde by his holy Prophet Ezekiel chap. 36.25 26 27. saying Then will I powre cleane water vpon you and ye shall be cleane yea from all your filthinesse and from all your idolls will I cleanse you A new heart also will I giue you and a new Spirit will I put within you and I will take away your stonie heart out of your bodie and I will giue you an heart of flesh and I will put my Spirit within you and cause you to walke in my statutes and yee shall keepe my iudgements and doe
mindes to wit the mindes of infidells that the light of the glorious Gospel of Christ who is the image of God should not shine vnto them But now that we may come to the third fruit and benefit of our Sauiours sitting at the right hand of God in that he is aduanced in his princely prophesie to wit to those most gratious and plentifull effects which from that time he gaue to the Ministers and Preachers of his Gospel and their ministerie aboue that hee euer gaue to the ministerie of his former Prophets or to his owne most sacred preaching while he was bodily vpon the earth the holy historie intituled the Acts of the Apostles doth plentifully confirme that hee did so euen from the beginning of the 2. chapter to the end of the 28. chap. which is the last of that notable booke According also as it is most briefly testified by Saint Marke chap. 16.20 where hee sheweth that after our Sauiour was receiued into heauen and sate at the right hand of God the Apostles went forth preached euery where And that the Lord wrought with them and confirmed the word with signes that followed And this was that which our Sauiour himselfe had promised before his death Iohn 14.12 Verily verily I say vnto you he that beleeueth in me the works that I doe he shall doe also and greater then these shall he doe for I goe to my Father These greater workes were the preaching of the Gospel to the Gentiles and their conuersion to the faith of Christ and to the obedience of the Gospel which were not fulfilled till our Sauiour was set downe at the right hand of God that he had endewed his Apostles with great power of his grace from the same right hand of the power of God as the whole history of the Acts of the Apostles doth plentifully declare We conclude therefore that looke what comfort we finde by the ministerie of the Gospel yea and from the word and Gospel of the new Testament it selfe written to our vses by the holy Apostles we are to ascribe it most immediately and as touching the perfit sealing of it vp vnto vs to the sitting of our Sauiour at the right hand of God So that seeing the people reioyced greatly at the workes of our Sauiour while he was vpon the earth for a time because God had raised vp a great Prophet among them though they did not then know him to be the Son of God Luke 7.16 Much more may we iustly reioyce who know and beleeue that the same great Prophet the Prince of all Prophets the most princely Prophet is royally aduanced at the right hand of God to such excellent ends as haue beene hetherto declared And thus much shall suffice to note out the comforts of this article of our saith in regard of the propheticall office of our Sauiour Christ Let vs come to the like comfortable fruites and benefites of his aduancement to the right hand of God in respect of his kingly priesthood Question Which are they Ans We are hereby assured that all the comfortable fruites and benefits of the most holie sacrifice of our Sauiour Christ in his death and sufferings for our sinnes as well touching the euils remoued as the benefites conferred and bestowed thereby are most perfâ—â—ty confirmed to vs and all true beleeuers Yea that the couenant it selfe of the whole bountie of Gods most free grace euen to our eternall saluation and glory is for euer most authentically sealed vp and confirmed to the whole Church of Christ. It is very true For in this respect hee is in titled to be a Priest not according to the lawe of the carnall commandement ExplicatioÌ„ but according to the power of endlesse life For hee that is God by his holy Prophet testifieth thus Thou art a Priest for euer after the order of Melchisedechâ— Heb. 7.16.17 The which excellencie and perfection of our Sauiours priesthoode is in the same place confirmed from hence that hee is aduanced to the right hand of God as this article of our Christian beliefe teacheth vs according also as it followeth in the some Epistle to the Hebrewes chapter 8.1 in these words Now of the things which we haue spoken saith the Apostle this is the summe that wee haue such an high Priest that sitteth at the right hand of the throne of the Maiestie in the heauens And is a Minister of the Sanctuarie and of the true Tabernacle which the Lord pight and noâ— man And therevpon also hee saith further verse 6. that the same our high Priest hath obtained a more excellent office insomuch as hee is the Mediator of a better Testament which is established vpon better promises c. Now what the fruites and benefites be which are most perfitly assured vnto vs and to the whole Church of our Sauiour Christ by this his sitting at the right hand of God in regard of his aduancement in his roiall Priesthood we are to call them to minde from that which hath beene obserued before concerning the sufferings and death of our Sauiour in the proper place thereof But whence is it that all those fruites should take their full effect from the sitting of our Sauiour in his priestly aduancement at the right hand of God Was it not sufficient that our Sauiour in the time of his humiliation suffered to death euen to the death vpon the Crosse to be a sacrifice for our sinnes seeing it is expresly saide in the 10. chapter of the same Epistle to the Hebrewes verse 14. that with one offering he hath consecrated for euer them that are sanctified Seeing also as the holy Apostle saith further in the same place the holy Ghost beareth vs record in that after hee said before This is the Testament which I will make vnto them after those daies saith the Lord I will put my lawes in their heart and in their mindes I will write them And their sinnes and iniquities will I remember no more Was not therfore I say the sacrifice of the death of our Sauiour in it selfe fully sufficient once for all without any further respect to this his sitting at the right hand of God Question The sufferings and death of our Sauiour were fully sufficient to the act of meriting all things for vs at the hand of God Answer once for all They were so in deede for so it followeth still in the same text verse 18. in these words Now where remission of these thinges is there is no more offering for sinne Question What was remaining then to be yet further fulfilled Answer Our Sauiour is risen againe froÌ„ the dead ascended vp into heauen thenceforth sitteth for euer at the right hand of God to dispence apply the fruits benefits of the same his merit to euery true beleeuer in him And to this purpose we are further taught assured that our Sauiour beeing at the right hand of God doth make continuall intercession for vs. This also is
Prophesies which were giuen forth concerning this soueraigntie of our Sauiour and this mightie administration of his kingdome from the right hand of God long before as Psal 110.1 c. The Lord saith the Princely Prophet King Dauid saide to my Lord Sit thou at my right hand vntill I make thine enemies thy footestoole The Lord shall send the rod of thy power out of Sion c. The whole Psalme is nothing else but a propheticall description of the mightie fruites and effectes of the royall Priesthood and Priestly royaltie of the kingdome of our Sauiour Christ in the subduing and ouerthrowing of his enemies from the glorious right hand of God And so also saith the holy Apostle Paul 1. Cor 15.25 from the authoritie of the same Psalme he must raigne till he hath put al his enemies vnder his feete In which words of the Apostle two things are well worthy to be obserued of vs. First that he interpreteth the sitting of our Sauiour at the right hand of God by this word to raigne because thereby as hath beene shewed alreadie his most high and kingly authoritie is signified Secondly that he referreth it vnto our Sauiour Christ which the holy Psalmist attributeth vnto God insomuch as the Lord doth that by our Sauiour Christ to whom he hath giuen all power and authoritie for the gouernment of his Church which the Prophet saith that God would doe himselfe And so he doth indeede though not imediately but as it were by the hand of our Lord Iesus Christ This most high souereigntie of our Sauiour was likewise prophesied of by the Prophet Daniel as we read cha 2 verses 44.45 The God of heauen saith Daniel shall set vp a kingdome which shall neuer be destroied and this kingdome shall not be giuen to another people but it shall breake and destroy all these kingdome hee speaketh of the proud rebellious monarchies of the world it shal stand foreuer And to his purpose is our Sauiour Christ compared there to a stone cut out of the mountaines without hands that should breake in peeces the yron The letter intēds the 4. Monarchies vz of the Babiloniās the Medes and Persians of the Grecians and Syria Egypt the clay the siluer and the gold that is to say which should breake all other kingdoms how strong or how rich soeuer they should be which wil not submit themselues vnto him For as it is in the 35. verse of the same chapter all the rebellious kingdomes of the world were to become like the chaffe of the sommer flowers which the winde carrieth away so that no place is found for them But as touching the stone which smote the image that should become as the Prophet saith a great mountaine and fill the whole earth And againe ch 7. v. 13.14 As I beheld in visions by night behold one like the Sonne of man came in the clowdes of heauen and he approached vnto the aucient of dayes and they brought him before him And he gaue him dominion and honour and a kingdome that all people languages and nations should serue him his dominion is an euerlasting dominion which shall neuer be taken away and his kingdome shall neuer be destroied And in the same chap verses 26.27 The same holy Prophet foretelling the afflictions which should befall the Church through the crueltie of tyrannous persecutors saith that the iudgement should sit to take away the dominion of the persecutor to consume and destroy it to the end And as the Prophet addeth further The kingdome and dominion and the greatnes of the kingdome vnder the whole heauen shall be giuen to the holy people af the most high whose kingdome is an euerlasting kingdome and all power shall serue and obey him The Prophet Daniel I confesse doth in these words first of all speake to comfort the Iewes to describe vnto thē what their estate should be vntil the cōming of our Sa Ch into the world and that though many tirants should arise to trouble them yet should they be suppressed by the hand of God Neuertheles his prophesie extendeth it selfe further yea euen beyond all extent of time as his wordes doe plainly shewe And euen that also which did most properly concerne the Church of the Iewes it containeth a proportionable resemblance of the state of the Chistian Churches such as it was afterward in the like times of their persecutions vnder the like vnmercifull tyrants And in this respect many things are spoken in the Reuelation of the new Testament in way of reference or by allusion at the least to this prophesie of Daniel and to some other of the holy Prophets Thus Reuel 1.6 our Sauiour is called in these dayes of the Gospell the Prince of the Kings of the earth And chap 19. verses 11.12 c. I sawe heauen open saith Saint Iohn and behold a white horse and hee that sate vpon him was called faithfull and true and he iudgeth and fighteth righteously And his eyes were as a flame of fire and on his head were many crownes and hee had a name written which no man knewe but himselfe And he was clothed in a garment dipped in blood and his name is called the word of God And the warriors which were in heauen saith Saint Iohn followed him vpon white horses clothed with fiue linnen white and pure And forth of his mouth went out a sharpe sword that with it he should smite the heathen for he shall rule them with a rod of yron for he it is that treadeth the wine presse of the fiercues and wrath of almightie God And he hath vpon his garment vpon his thigh a name written The King of Kings and the Lord of Lords And chap 17 14. The Lambe shall ouercome the Kings of the earth for he is Lord of Lord and King of Kings c. Thus then wee see how our Sauiour shall finally preuaile against all the enemies of his Church the which he doth account to be his enemies as was said And also how all the neglect of his Saints is esteemed of him to be the neglect of himselfe according to that Mat 25. verse 42. c. I was an hungred and yee gaue mee no meate c. Verily I say vnto you insomuch as ye did it not to one the least of these ye did it not to me And that he doth likewise take all the iniuries done against them to be done against himselfe we see it plainely from that his owne speech to Saul saying thus vnto him Saul Saul why persecutest thou me And againe I am Iesus whom thou persecutest And therewithall sheweth Saul his dangerous enterprise telling him that it was hard for him to kicke against prickes Act 9.4.5 How as he shall finally preuaile against all his enemies so we are further to consider and to assure our selues to our comfort that hee will in the meane white euermore so wisely order and moderate yea so mightily ouer rule all causes and persons as may best
it vnto the least of these my brethren ye haue done it to me 41. Then shall he say vnto them on the left hand Depart from me yee cursed into euerlasting fire which is prepared for the Diuel and his Angels 42. For I was an hungred and yee gaue me no meate I thirsted and yee gaue mee no drinke 43. I was a stranger and ye lodged me not I was naked and ye clothed me not sicke and in prison and ye visited me not 44. Then shall they also answere him saying Lord when sawe wee thee an hungred or a thirst or a stranger or naked or sicke or in prison and did not minister vnto thee 45. Then shall he answer them and say verily I say vnto you in as much as yee did it not to one of the least of these ye did it not to me 46. And these shall goe into euerlasting paine and the righteous into life eternall Explication In this last portion of the large speech of our Sauiour concerning his comming to iudgement he is more plaine and full then in any part of his speech before touching the manner of his proceeding and ordering of the same wherein after that by a certaine close referring or pointing backe to that which he had saide before for the manner of his appearing chap 24. verse 30. and also concerning the persons who are to be iudged by him he doth now furthermore shewe in what manner hee will addresse himselfe to giue iudgement and what his sentence shall be and by what rule or law the same shall be directed and finally he foretelleth that the execution of the sentence shal take place forthwith vpon the pronouncing of it So that partly looking backe to that which hath beene touched alreadie and partly by reason of that further addition which our Sauiour maketh we haue many things to consider concerning the full laying forth of this last and most graue and reuerend iudgement Question Rehearse you them Which are they Answer First who the Iudge is Secondly in what manner he shall shewe himselfe when he commeth to iudgment Thirdly how hee shall addresse and dispose of himselfe to pronounce the sentence Fourthly who the persons are whom he shall iudge Fiftly what the sentence shall be Sixtly the reason of the iudgement or by what rule or lawe the sentence shall be giuen together with an explaning of that which might seeme strange therein And last of all what the execution shall be Explication All these things are necessarie to the execution of any solemne iudgement For there must be a iudge It is meete also that he shewe himselfe in some reuerend manner that he be not despised or contemptible There must be a meet seate or throne of iudgement There must be persons and causes to be iudged There must bee a lawe or rule for the ordering of the iudgement And after iudgement is giuen there must follow execution or else all that went before is made vaine and frustrate These things therefore are to speciall good purpose expressed in this most graue and reuerend iudgement which is most high aboue all other But how commeth it to passe that wee heare no mention made of the producing of any witnesses of impanelling of Iuries c. Question What reason may there be of this Answer This last iudgement shall not be to make inquirie into mens innocencie or guiltines but to manifest who are to be acquited and who to be condemned Explication and proofe It is true And for the same cause it is that without any mention of inquisition our Sauiour Christ saith that there shall be forthwith and all at once a seperation made betwixt the one and the other sort as we haue further occasion to consider anone and as we haue alreadie seene heretofore Matth. 13.49 and chap. 24.30 As for witnesses or Iuries there shall be no neede of them to the furthering of this iudgement because hee that iudgeth knoweth the secrets of all hearts and is perfectly priuie to euery mans waies Reuel 2.23 And beside this euery mans owne conscience that is guilty shall be in stead of a thousand witnesses and as a booke of inditements against himselfe So we read Rom. 2.15.16 And 1. Cor. chap. 4. ver 5. And Reuel 20.12 The bookes were opened c. To the which end also serueth that saying of our Sauiour that whatsoeuer is bound on earth it is also bound in heauen and so remaineth before hand as it were vpon the file till that day BVt let vs come now to the particulars aboue mentioned Question And first concerning the Iudge who is he Answer This iudgement is committed to our Sauiour Christ not onely in respect of his Godhead but also in that he is the Sonne of man Explicatiō So in deede wee reade in our present text and it hath beene often mentioned by our Sauiour Christ in his doctrine concerning this his comming to iudgement Namely Iohn 5.22 The Father hath committed all iudgement to the Sonne And verses 26.27 As the Father hath life in himselfe so likewise hath he giuen to his Sonne to haue life in himselfe And he hath giuen him power also to execute iudgement in that he is the Sonne of man And the Apostle Paul Act. 17.31 God hath appointed a day in the which he will iudge the world in righteousnes by that man whom he hath appointed whereof he hath giuen assurance to all men in that he hath raised him from the dead Thus then it is manifest that our Sauiour Christ is the Iudge of the world euen in that he is the Sonne of man Question But can you shew any reason why this should be so Answer Yea as I haue beene taught there are many very great and weightie reasons of it First and principally because God hath in his owne most sacred and holy counsell so determined and appointed as was euen now alledged out of the 17. Chap. of the Acts of the Apostles Secondly that the former prophesies giuen forth for declaration of the same most holy counsell and purpose of God might be fulfilled according to that which wee reade in the Epistle of Iude concerning the ancient prophesie of Enoch Behold the Lord commeth with thousands of his Saints to giue iudgement of all men And Zech. 12.10 And Iohn 19 2◠They shall see him whom they haue pierced According to that also of our Sauiour himselfe Matth. 26.64 yee shall see the Sonne of man comming in the clouds of heauen And Reuel 1.7 Thirdly it is iust with God that in so much as he was on his owne behalfe in the time of his humiliation vniustly reiected and murthered as touching the malice of men both Iew and Gentile hee should now in his most high and worthy aduancement shew himselfe a iust Iudge in the condemning of so many of them as did not repent thereof and all other also that shall at that day be found in their sinnes Finally it shal be so for the
our Sauiour shall he that is the King say vnto them on the left hand Depart from me ye cursed into euerlasting fire which is prepared for the diuell and his Angels For I was an hungred and ye gaue me no meate I thirsted and ye gaue me no drinke I was a stranger and ye lodged me not I was naked and ye clothed me not sicke and in prison and ye visited me not Then shall they also answere him saying Lord when sawe wee thee an hungred or a thirst or a stranger or naked or sicke or in prison and did not minister vnto thee Then shall he answere them and say Verily I say vnto you in as much as ye did it not to one of the least of these ye did it not to me Explicatiō Our Sauiour hauing finished the first part of the iudgment he doth in these wordes in like order describe the second first setting downe the sentence or iudgement it selfe secondly the reason or rule of it and thirdly the explication of the reason to the iustifying of the sentence against the excuse or plea of the wicked But before wee come to the wordes of this part of our text two things may not vnprofitably be obserued of vs. First the reason of the order why our Sauiour Christ doth first iudge that is to say absolue and acquire yea pronounce the sentence of perfect saluation and glory concerning the godly before he wil come to giue sentence of condemnation against the wicked And secondly to what end our Sauiour should thus diligently set forth and describe this latter part of his iudgement seeing the godly are free from the condemnation of it and as for the wicked they will not regard any thing that is said to moue them to take the way to escape it Question First therefore what may be the reason of the order which our Sauiour vseth Answer This it a reall demonstration that the Lord delighteth more in the saluation of the godly then in the condemnation of the wicked simply considered Explicatiō proofe It is so indeed And therefore doth the Lord professe by his holy Prophet that he doth not delight in the death of a sinner but rather desireth that hee might repent and be saued as we read Ezeck 18. This also doth the Lord account the perfection of his glory to be a God of infinite mercie to the saluation of all such as shall beleeue in the name of his Sonne and vnfeinedly repent them of their sinnes as Ephes 1.6 God the Father hath predestinated vs to be adopted through Iesus Christ vnto himselfe according to the good pleasure of his will To the praise of the glory of his grace And beside this insomuch as the Lord had appointed in his counsell that his elect as a part of their aduancemēt should iudge the world the Apostles to sit vpon twelue thrones to iudge the 12. tribes of Israel as we read Mat 19.28 and all other of the faithfull in their measure and degree as 1. Cor 6 2 3 and Reuel 3.21 To him that ouercommeth will I grant to sit with me in my throne euen as I ouercame and sit with my Father in his throne Neuertheles this iudging of the world by the holy Apostles and all other the Saints of God it is not so to be vnderstood as if either the one or the other should communicate with the soueraigntie of our Sauiour which is onely properly entirely belonging to himselfe but that they should after a sort iudge and condemne the world by their acknowledging consenting to the righteousnes of our Sauiour Christ executed therein Thus much concerning the first point Now secondly to what end doth our Sauiour describe his proceeding which shall be against the wicked as well as he hath done that which shall be on the behalfe of the godly seeing as was said the godly are free from it and the wicked reprobates wil not be reclaimed or made careful to auoide it by any thing that may be saide Question To what end therefore may our Sauiour be thought to doe it Answer Though it is certaine and true that there is no condemnation to the godly Rom 8.1 neither will the wicked by any meanes growe to be wise as we read Isai 26.10.11 Prou 27.22 Yet it is of very good vse in respect of either of them Question How may that be Answer First in respect of the godly who haue great neede both to be holpen against that securitie and carelesnes which is readie to creepe vpon them if they should not be awaked by the consideration of the fearefull iudgments of God and specially by the consideration of his last iudgement who also haue like neede to be comforted against the cruelties of the wicked here in this life by the consideration of the most contrarie state and condition wherein they shall be in the world to come For one contrarie is made more lightsome and cleare by comparing it with the other as if white and blacke were laide together And in respect of the wicked there is likewise very good vse of the publishing of this their last iudgment For although they will not learne hereby to repent that happily they might escape it yet it doth some thing restraine them from extremitie of wickednes which otherwise they would the rather runne into And if it haue not this effect yet shall they be the rather left without all colour of excuse These things are so plainely agreeable to the holy Scriptures that wee will not stand to alledge any particular proofes thereof at this time None can by any colour of reason denie these vses of the description of the last iudgement concerning the condemnation of the wicked And beside that which is alreadie saide it is furthermore profitable to those of the children of God who are lying yet in their sinnes to the end their conuersion may be the more speedilie and effectually furthered thereby For who hearing and beleeuing at any time how wofull the state of the wicked shall be and that also to continue for euer and euer will not if there be any the least grace from this so fearefull an admonition begin to withdrawe himselfe from the wayes of the wicked that he may be deliuered from the partaking of their most terrible torments But let vs come to the wordes of our Sauiour Wherein first concerning the sentence it self let vs obs rue the contrarietie betwixt it and the former in the seuerall branches of it For in that he calleth and incourageth the godly to come vnto him saying Come vnto mee he e he abandoneth the wicked from him saying Depart from me There he calleth the godly the blessed of his Father here he calleth the wicked cursed ones There he saith that the kingdome was prepared before the foundations of the world for the children of God here hee affirmeth that Hell fire is prepared for the wicked There he giueth to vnderstand that the godly shall haue their communion
name thus often rehearse and report vnto vs. Let euery one take heed how he say or think himself not to be able when God knoweth he is may wel spare some portion this way if not much yet of a litle to spare a litle And if the meaner sort be not to be excepted much lesse are the richer and least of al such as haue greatest aboundance It is one principall dutie wherewith the King standeth charged to iudge deliuer and saue the poore needy and him that hath no helper and to be mercifull vnto him Psal 72. v. 4.12.13.14 And Ps 82.3.4 Neither let such as be greatly rich thinke that it shall excuse then so giue some small or dribling portion this way when they are excessiuely prodigal expensiue in their own diet in feasting of their rich friends likewise in costly apparel buildings in gaming pâ—stimes c. and some euen in superstitious idolatrie to dumbe images to dead Saints with neglect of the liuing Finally insomuch as all such as do not feed the hungrie nor cloth the naked nor lodge the harbourles c shal eueÌ„ for their omissioÌ„ of these duties be damned for euer to Hell fire yea though it may be they haue gotten their goods in lawfull courses of trading or otherwise by inheritance c how may any of those thinke that they shall escape whosoeuer not onely of pride and squaimish daintines will not visite or looke once vpon the sicke and forlorne but of contempt and hatred doe shewe themselues worse then the rich man whose soule was thrown downe to hell for not feeding and clothing poore Lazarus as we read Luk 16.19.20 c In so much as by their cruell oppressions and fraudulent courses they famish such as had bread strip and leaue naked such as had clothing take the beds from such as had lodging in that they themselues will neither relieue the seruants of God nor willingly suffer others that would to doe it c. Assuredly the case of such must needes proue most wofull at the day of the last iudgement But it may be they are not perswaded that there shall bee any such iudgement as we speake of Be it that they are not perswaded yet they heare what our Sauiour saith Wherefore if they were wise although it were but a matter doubtfull they would make sure and not hazard themselues so deeply as they doe Hetherto of the reason or rule law of this latter part of the seÌ„tence Now let vs proceede to the clearing of this reason against the reply of the vnmercifull And first let vs heare the words of our Sauiour againe Question Which are they Answer Then saith he shall they also answer him saying Lord when sawe we thee an hungred or a thirst or a stranger or naked or sicke or in prison and did not ministâ—r vnto thee Then shall he answer them and say verily I say vnto you in as much as ye did it not to one of the least of these ye did it not to me Explication Here haue we both the reply of the vnmerciful also the answer of our Sauiour to the clearing of his foremer reason and to make it as it were currant against them Let vs consider a litle of either of them And first touching the reply of the vnmerciful the very change of the forme of speech in the more incitate contracting of it in comparison of the former speech ascribed to the righteous and mercifull it giueth vs iust occasion to obserue the diuerse yea the contrary affection spirit wherewith the speake The righteous as we saw before spake with admiration with a modest minde spirit but these speak hypocritically as if they had bin reuerendly affected toward our Sauiour with a mind willing ready to iustifie themselues as if forsooth they would neuer so greatly haue failed Christ if they had at any time seene him either an hungred or a thirst or naked c. And they goe away very roundly with the matter as if it were like to goe wholly on their side or else they must haue wrong c. So that the speech is fitted so as it may well be ascribed to all Iustificiaries superstitious persons who like enough seeme to themselues to be in nothing failing to Christ seeing they giue liberally to the maintenance of the Images and pictures false worship of Christ and of his Saints departed this life and it may be that some of them doe giue liberallie to the superstious poore to make to theÌ„selues beads-men to confirme them in their blind deuotion and to augment their owne merit c. But our Sauiour quickly strippeth all such of whatsoeuer they may pretend dispatching them with this answere as it followeth in the second part of our present text Verily I say vnto you in as much as ye did it not to one of the least of these our Sauiour pointing as it were with the finger to his holy Saints martyrs and to all poore godly Christians appearing before him ye did it not to me saith our Sauiour Yea though it may be as was said of vs before they shewed their superstitious iustificiarie mercy to many of their own brood both almse-meÌ„ vagraÌ„t people For this is the nature of all the wicked that they wil choose to shew their mercy and liberalitie such as it is to any rather then to those that do truly feare God and withdraw themselues from all their wicked superstition and idolatrie And this maketh all their deuotion and mercie thus vile and contemptible in the sight of the Lord that he will not once make mention of it And thus with one answer and that in very serious manner our Sauiour doth at once both discouer the vaine confidence of hypocrites and also as it were cloth the godly poore euen the least of them with singular honour in that he doth professe that he will account himselfe neglected when they are not duly tendered and regarded The which may worthily incourage vs and all other euen to the ende of the world patiently and ioyfully to endure euerie kinde of triall wherewith it shall please God to exercise vs for the testimonie of his holy truth and Gospell Thus farre of the iudgement of our Sauiour Christ in either part of it both for the acquiting of the godly and also for the condemnation of the wicked IT remaineth onely that wee doe consider of the execution of the sentence both concerning the one sort and also the other Question In what wordes is this contained Answer And these saith our Sauiour shall goe into euerlasting paine and the righteous into life eternall ExplicatioÌ„ These wordes concerning the execution our Sauiour speaketh indeede by way of prediction and prophesie vntill the time that they are to bee fulfilled Neuerthelesse it is at sure and certaine that they shall in due season take their effect according to the holy counsell and purpose of
herevnto Answer First of all it hath beene declared that it is the dutie of euery faithful Christian to comfort themselues And one to comfort another in the expectation of the comming of our Sauiour to iudgement to goe on forward in the profession and obedience of his name and Gospel against all grieuances and discomforts whatsoeuer and namely against all sinister iudgements that any doe giue forth or conceiue against vs while we be sure that we walke with a right foote in the way of the Gospel And secondly we are to stir vp our hearts to a longing louing desire and that also euen with a patient waiting after this gratious appearance of our Lord Iesus Christ to the righting of all wrongs and to the establishing of all righteousnesse and iudgement in his euerlasting kingdome ExplicatioÌ„ proofe That we are to comfort our selues in the assured expectation of the comming of our Sauiour to his last iudgment it may be perceiued of vs from that incouragement and exhortation which he himselfe gaue to his Disciples that they should look vp lift vp their heads as we saw before And that we should one of vs comfort incourage another it is euident froÌ„ that aduise which the Apostle Paul gaue to the Thessalonians 1. Ep. ch 4.18 The Lord himselfe shal descend from heauen c Wherefore comfort your selues one another with these words And further that we are from hence to comfort our selues against the sinister judgments of men while we walk vprightly in our callings before the Lord it may appeâ—r froÌ„ the exaÌ„ple of the same Apostle in his own practise 1. Cor. 4.3 4. As touching me I passe very little to be iudged of ye or of mans iudgmeÌ„t no I iudge not mine own self For I know nothing by my self yet am I not thereby iustified but he that iudgeth me is the Lord Neuerthelesse we must not so vnderstand these words of the holy Apostle as though he did simply condemne all Iudgments of men after the manner of wilfull inordinate or hauty persons who care not what any man think of theÌ„ though they walk in offensiue waies No nothing so But his meaning is that he doth principally seek to approue himself in keeping saith a good coÌ„scieÌ„ce in the sight of God wherby he was so guided that he could not easily giue any iust occasioÌ„ of any great offence in his conuersatioÌ„ toward meÌ„ And verily of all courts and assises whether ciuill or Ecclesiasticall we haue all of vs most neede to be chiefly carefull what shall at this last iudgement be either alowed or disalowed before the iudgement seate of our Sauiour Christ For if happily wee shall keepe so good a course that wee shall be approued then it mattereth not who in the meane while haue iudged and condemned vs. And as touching those that shall be then disalowed and reiected what shall it benefit them though they haue preuailed in all other courts so as euery man hath fallen before them The consideration of the righteous iudgement of God euen here in this world hath ground of much comfort as we may see by the practise of the seruants of God who haue from the vniust sentences of men prouoked to him as to the onely iust Iudge as Psal 4.1 and Psal 7. And Psal 26.1 and 35.1 c. 7. Reade also Iob chap. 19. verses 22 23 24 25 26 27. The reason is because he is the God of iudgement he to whom all iudgement doth coÌ„tinually belong For as we reade Psal 94. He that planted the eare shall not he heare c. yea as Abraham pleadeth rightly Shall not the Iudge of all the world doe right But the full comfort dependeth vpon this finall iudgement that now we speake of Now secondly that we are to haue a louing longing desire with a patient waiting for this fin all iudgement and appearing of our Sauiour it may appeare vnto vs in that the Apostles doe describe the children of God by these properties First that they loue the appearing of our Sauiour 2. Tim. 2.8 Secondly that they long after it Reuel 22.17 and verse 20. Reade also Song of Songs chap. 2.16 17. and chap. 8. the last verse as Tremellius and Iunius doe translate and interpret those words Accurre c. And thirdly Luk 12.27 and Matth. 24.46 they are pronounced Blessed that doe duly waite for it For the which propertie of waiting see also 1. Cor. 1.7 Philipp 3.20 Tit. 2.13 And alwaies remember that watching must bee euermore a companion of waiting But of this more anone For to the end that we may haue this louing and longing desire after the comming of our Sauiour Christ with the comfort of a good conscience diuers other duties are necessarie as hath beene declared in our course of ministerie and preaching concerning this Article Question Now therefore which are they Answer To the end we may comfortably looke for the comming of our Sauiour to iudgment the due meditation of it must moue vs First to the leauing and forsaking of all our sinnes and the inordinate loue of this vaine transitorie world with the fickle pleasures profits and cares thereof with godly sorrow for all the sinnes and folies which we haue committed through the abuse of Gods long sufferance and patience toward vs. Secondly to the carefull watching against all sinne and vanity of heart and life with all the tentations thereof for all time to come Thirdly it must moue vs to the diligent studie and constant endeauour to minde and practise all good and godly duties in the religious feare of God and namely of the duties of loue and mercie in the relieuing and succouring of poore distressed and succourlesse Christians and of pitie and compassion ouer poore sinners in vsing all good meanes such as are holy reproofes instructions counsells perswasions and prayers to God if by any meanes they might with our selues specially those that belong vnto vs happily escape the fearefull damnation and be blessed partakers of the saluation of that great day Fourthly it must moue vs to patience in all present sufferings yea euen with ioyfulnesse in the thought and meditation thereof Fiftly it must restraine vs from all false or rash and vncharitable iudgement against any Finally the meditation of the last iudgement must admonish and confirme vs to hold fast the holy fellowship and communion of Saintes among the rest of the faithfull seruants of God Explication It is very true O therefore that it would please the Lord our God and heauenly Father so to open the eies of our minds to touch our hearts by the singer of his holie Spirit euen for our Lord Iesus Christ sake that we might once throughly beholde consider the terrour of that day which shall assuredly befull the wicked on the contrarie what that vnpeakeable ioye glorie is which our Sauiour Christ the Lord of life glory will giue to all that belong vnto him For
iudged condemne not ye shall not be condemned forgiue and ye shal be forgiuen As we are allwaies to beware of rashe vncharitable iudging censuring of our brethren so then especiallie when wee are in the passions of anger and displeasure conceiued against them For then as we are vsually most vnaduised so are we most ready to condemne them of hypocrisie of all to naught Euery man is partiall in his own cause But our Sauiour will iudge all our iudgemeÌ„ts yea euen the iudgements of all thrones he wil reuerse euery vniust iudgement Finally concerning the last branch of the answer that the meditation of the last iudgement hath great force to moue vs to the care of nourishing and holding fast the holy fellowship coÌ„munion of Saints it may appeare by the exhortation admonition of the Apostle to the Heb ch 10.24.25.26 Let vs consider one another to prouoke vnto loue to good works Not forsaking the fellowship which we haue among our selues as the manner of some is but let vs exhort one another that so much the more because ye see that the day draweth neere For if wee sinne willinglie after that wee haue receiued the knowledge of the truth there remaineth no more sacrifice for sinnes but a fearfull looking for of iudgement and violent fire which shall deuour the aduersaries And besides it is a true saying that out of the bosome or lappe of the true Church of Christ there is no saluation to wit for those that may enioy the communion of Saints and doe despise it Ioel 2.32 Here also may the prouerbiall speech haue speciall good vse Looke where the dead corps is thither will the Eagles flie Matth 24.28 God therefore of his infinite goodnes vouchsafe so to open our eyes and so to touâ—h our heartes that wee may make these holie and blessed vses from thereuerend meditation of the most glorious and fearfull appearance of our LORD IESVS CHRIST when he shall come to iudge the worlde Amen ANd nowe that wee may conclude the whole doctrine of this Article Question What is the danger of not beleeuing of not yeelding this obedience of faith in respect of this last iudgement which our Sauiour shall giue vpon the quicke and the dead Answer All such shal be taken at vnwares neither can it bee but they must needes perish most woefully euen for euer and euer from the most glorious presence of the Lord our God And moreouer we may affirme it of like certaintie that they who doe not beleeue the second comming of our Sauiour Christ according to the truth of the holie Storie as yet to be fulfilled haue no true faith to beleeue that hee is already come ExplicatioÌ„ proofe It is very true For they haue either of them like warrant from the holy Scriptures of God And this is as plainely foretold that it shal be also the manner of it how as the other was before it was yet performed Yea our Sauiour himselfe in whom the former prophesies were fulfilled doth most plainely foretell assure his Church of this that it shal be as visiblie reallie performed in the externall view of the world as that was Yea more vniuersallie then that was For as the holy Scriptures affirme Euery eye shall see him Wherfore most false and presumptuous is the hereticall doctrine which H. N. teacheth his Familie of loue it beeing so directly contrarie to the doctrine of our Sauiour concerning the same that hee that runneth as they say may see it if wee compare them together For first of all as was said euen now The danger of not beleeuing this article the comming of our Sauiour to iudgement shal be visible to all the world the coÌ„ming which H N. telleth his sâ—hollers of is onely visible and apparant to those of his Familie or rather it is as he teacheth onely spiritually discerned and inwardly felt of them Secondly the comming of our Sauiour shal be from heauen in the clowdes according as he was taken vp into heauen by a clowde The comming which H. N. fancieth is reallie and in truth from the earth or rather a strong delusion from the lying spirit of the Diuell out of hell as we may say not from any of the clowdes of heauen but from the most darke and clowdie conceit of his carnall braine though with such a glorious shewe of words as if he were taught it by an Angell of light from the highest heauen Thirdlie the comming of our Sauiour shal be with an audible sound of the last trumpet by the ministerie of an Angell from heauen and with a showt as it were and sensible mouing of all creatures the comming of H. N. is by his base writings which contrarie to the truth of our Sauiour Christ seâ—keth to hide it selfe in darke corners Neither doth it willingly shew it selfe but to such as holde themselues in great secrecie and stillnesse as hee himselfe prescribeth vnto them The true comming of our Sauiour shal be to raise vp all bodilie out of their graues yea bodilie to restore to life all the dead whether buried in the earth or drowned in the waters or burnt in the fire or any other way destroyed and consumed from the beginning of the world to the ende thereof the counterfait comming of H.N. is according to the fantasticall Trumpet of his doctrine and by the hoarse sound therof onely to raise vp the mindes of his Familie spiritually while they doe remaine here vpon the earth in or with their bodies That is to say It is nothing else in truth but by a spirituall illusion from the false and blasphemous ground of his hereticall doctrine to raise vp by his gratious word as he calleth it wherof he pretendeth himselfe to be a speciall Minister of God and to that ende raised vp from the dead the godlie Nature and very true Beeing of God in all such as will imbrace the same his doctrine the which verie true Essence and Beeing as hee saith lay before dead in them as it were in the graue of sinne As touching the wicked that are deade in their sinnes and departed this life or the godlie departed in the faith H. N. by his comming hath no power to raise them vp at all either bodilie or spirituallie Neither is hee so voyd of subtiltie that he will professe anie thing in that behalfe lest his forgerie should thence be easilie espied euen of his simple and vnwarie Disciples Moreouer as touching the godlie both departed this life from the beginning of the world and also such as shal be found liuing at his comming our Sauiour shall come to take them bodilie vp into heauen the comming which H. N. boasteth of by his Ministerie is onely to make them spirituallie happie and to set them as it were in a Fooles paradice by a speculatiue fancie dreaming of an happie estate heere vpon this earth And so he sheweth himselfe to all those that haue grace to
vs not spare to iudge our selues to the ende we may preuent this iudgement of the Lord according to the instruction and admonition of the Apostle Paul 1. Cor 11.31 For as he saith if we would iudge our selues we should not be iudged And yet againe he addeth further that when wee are iudged we are chastened of the Lord because wee should not be condemned with the world God giue vs grace that wee with the rest of the faithfull may make this blessed vse of all our afflictions yea grant it Lord wee most humbly beseech thee for Iesus Christ sake Amen Thus farre of the doctrine of our beliefe in the second Person of the Dietie or Godhead which is God the Sonne The ende of the second Booke THE DOCTRINE OF THE GOSPEL THIRD BOOKE VVHICH IS A PROCEEDING IN AN ORDERLY HANDELING OF THE SEVErall Articles thereof and namely concerning our Christian beliefe in God the holy Ghost the third Person of the most holy glorious and vndiuided Trinitie one onely true and eternall God to be blessed and praised for euer WHEREVNTO IS ANNEXED A LIKE HANdeling of the Articles of our beliefe concerning the Church of God and those excellent prerogatiues which God through Christ hath bestowed vpon it 1. Ep of Iohn 5 7. The holy Ghost is one with the Father and the Sonne And Gospel 14.26 The Comforter which is the holy Ghost saith the Sonne whom the Father will send in my name he shall teach you all things and bring all things to your remembrance which I haue told you And ch 16.13 He is the Spirit of truth and leadeth into all truth Matth 12 31 32. Whosoeuer shall blaspheme the holy Ghost it shal not be forgiuen him neither in this world nor in the world to come T C VERITAS 〈◊〉 VVLNERA LONDON Printed by Thomas Creede 1606. THE CONTENTS OF THIS THIRD Booke briefly set downe in the Table following Beliefe in God the holy Ghost the third Person of the most holy glorious and vndiuided Trinitie THe Ground of this Article pag. 1 2 3 4. The sense and meaning of it pag. 5. 6 7 8. 9 10 11 12 13 14. The Promise of our sanctication by the holy Ghost pag. 15. The Comforts of Beliefe in the holy Ghost pag. 16. 17. 18. The Duties to be performed of vs to him in respect of the same yea simply in respect of himselfe in that he is God pag. 19. 20. The Danger of not beleeuing in God the holy Ghost pag. 21. 22. Beliefe that God hath a holy Catholike Church The Ground and warrant together with the sense and meaning according to the same ground pag. 23 24 25 26 27 28 29 30. 31. The Promise which God hath made to call and gather vnto himselfe a holy catholike Church pag. 32. The Comforts arising from the same pag. 33 34 35 36. The Duties of euery true member of the holy catholike Church pag. 37 â—8 39. The Danger of not beleeuing that God hath a holy catholike Church pag 40. 41. Beliefe that in the holy catholike Church there is a Communion of Saints The Ground and warrant of it and therewithal the sense and meaning agreeable to the same ground pag. 42. 43 44 45 46 47 48 49. The Promise which God hath made that there should be a Communion of Saints in his holy catholike Church pag. 50. 51. The Comforts in respect of this holy Communion pag. 51 52 53. The Duties of euery member of the church in respect of the same pag. 53 54 55 56. The Danger of not beleeuing yea and of not practising the duties belonging to this holy Communion pag. 57 58. Beliefe that to euery true member of the holy catholike Church belongeth forgiuenes of sinnes The Ground and warrant of it pag. 59. 60. The sense and meaning of it pag. 61. The Promise which God hath made to forgiue the sinnes of euery true member of his Church pag. 61. The Comforts arising from this Promise pag. 62 63. The Duties belonging to God in respect of the same Comforts pag. 63 64 65. The Danger of not beleeuing this Article pag. 66 67. Beliefe that to euery true member of the holy catholike Church of God belongeth the blessed immortalitie of the soule The Ground and warrant of it pag. 68. 69 70. The sense and meaning of it pag. 71. 72. The Promise of God touching the same pag. 72. The Comforts arising from thence pag. 73. The Duties to be performed to God in regard thereof pag. 74. 75. The Danger of not beleeuing the blessed immortalitie of the souâ—e pag. 76. 77. Beliefe that to euery true member of the holy catholike Church of God belongeth the glorious resurrection of the body The Ground of this Article pag. 78. c to 96. The sense and meaning according to the same ground pag. 96. 97. The Promise of God that the bodies of all and euery true member of his Church shall rise againe in glory pag. 97. The Comforts arising to our soules from this Article of our beliefe touching the glorious resurrection of our bodies pag. 98. 99. The Duties to be performed of vs to our God and Father through Iesus Christ both in our bodies and also in our soules so long as wee liue here in this world in respect of the same both gratious Promise and Comforts pag. 99 100. 101. The Danger of not beleeuing this Article pag. 102. Beliefe that to euery true member of the holy catholike Church of God belongeth the inheritance of euerlasting life both in body and soule The Ground of this Article pag. 103 104. The sense and meaning pag. 104. 105. The Promise of God that the inheritance of this euerlasting life both of body and soule vnited together doth belong to euery true member of his holy Catholike Church pag. 106. 107. The Comforts arising frrom this most gracious Promise to euery beleeuing soule pag. 107 108. 109. The Duties to be performed of vs to God in this life vnder the certaine hope of his performance thereof vnto vs in his due time pag. 110. 111. 112. 113. The Danger of not beleeuing this Article pag. 114. 115. The Conclusion of the Doctrine of the Gospel concerning the Articles of our Christian beliefe The Ground of our Christian faith or Beliefe in a general consideration pag. 115. 116. The Promise in generall pag. 116. 117. The Comfort generally considered pag. 117. 118. The Dutie likewise in generall pag. 118 119. The Danger of vnbeliefe and of disobedience to the doctrine of the Gospel in a like generall consideration pag. 119. 120. A generall description of the true iustifying faith in respect of all the Articles of our beliefe pag. 121. 122. These are the Contents of this third booke THE DOCTRINE OF THE GOSPEL III. Booke Beliefe in God the holy Ghost Question NOw what followeth in the Articles of our beliefe Answer I beleeue in God the holy Ghost ExplicatioÌ„ In these wordes wee make profession of our faith in the third Person of
vires dum viribus adait Vires vt vigeat quod fuit ante nihil 5. Erigit Spiritus illapsos quia vis data saepe vacillat Erigit lapsoâ— spe iâ—het esse bona Psal 51.10 11.12 Spiritus aduersis cum mens sit languida rebus Erigit emergit mens modò prossa malis Spiritus erectos viâ— cum sit lubrica vitae Eph. 3.16 Ne recidant firmat si recidant queâ—uuat Spiritus imbelies diuinis imâ—uit armie 6. Confirmat Praelia prima decet posteriora fugat Ipsius arma fides spes coelestia verba Quae sanctis scriptis edidit ipse Deus Spiritus his armis Satanae mendacia pellit Ephes 6 1â— 11. c. His quisque tegitur tutos vbique manet Spiritus externis signis daâ— pignora certa Vine verbis addens pectora tarda mouet Spiritus hisce Dei diuinis dotibus auctum Dirigit rectis passibus ire facit Isai 63.13.14 Psal 143 1â—â— Spiritus acta regit voces corda gubernat 7. Regit Ne cor lingua manus sint superata malis Spiritus in laetis animum dat tristibus aequum 1. Thes 1.5.6 2. Ep 2.13.14 c. Vt grates habeat mens in vtrisque Deo iâ— Spiritus ornatos-donis regit arte peritos Vt sint sancta Dei munera sancta viris Epilogus Solatur Gignit Firmat Docet Erigit Auget Dirigit Oranti Spiritus ista dabit The same in English The Promise 1. The holy Ghost doth cleare the minde 2. He doth renewe the will 3. He doth the soule with comfort store 4. He doth all grace instill 5. When weaknes growes and flesh preuailes And grace doth take some foile The Spirit comes and flesh subdues The diuel doth recoile 6. With double strength grace fenced is And so more strong to fight The next assaltes are soone represt What force may foile Gods might 7. The holy Ghost of all mans life The guide and staie he is In all estates weake man he holdes Lest he should goe amisse For left to selfe as apt to straie Is man as seely sheepe And eke as apt to be destroide If God doe not him keepe Much lesse poore soule could he attaine To happie state in heauen If holy Ghost of all his gifts Withdrawe but one of them THe meaning of the Article thus explaned let vs now come to the promise Question Where haue wee any promise that the holy Ghost shall be giuen vnto vs Answer In the 11. chapter of Saint Luke verses 9.10.11.12 13. Rehearse you the words of the text Question Which are they Answer I say vnto you saith our Sauiour aske and it shall be giuen vnto you seeke and yee shall finde knocke and it shall be opened vnto you For euery one that asketh receiueth and he that seeketh findeth and to him that knocketh it shall be opened If a Sonne shall aske bread of any of you that is a Father will he giue him a stone or if he aske a fish will he giue him a serpent Or if he aske an egge will he giue him a scorpion If ye then which are euill can giue good gifts to your children how much more shall your heauenly Father giue the holy Ghost to them that desire him ExplicatioÌ„ proofe A most gracious promise of a most glorious and mercifull Father and the same also most sweetly and familiarly illustrated and confirmed by our most blessed Lord and Sauiour to helpe the weaknes of our faith touching the assured perswasion of so singular a gift euen the gift of all gifts as wee may say c. For our Sauiour Christ knewe right well how great our weakenes of apprehension is this way in conscience of our vnworthines beside our slouthfulnesse in seeking after it the which he would by this his most gracious incouragement chase away Furthermore it serueth to this purpose very well The Comforts that the holy Ghost is called the Spirit of promise that is the promised Spirit Ephes 1.13 And the promise of the Father Act 2.33 The which promise of the Spirit that is the accomplishment of which promise we receiue through faith as the Apostle Paule affirmeth Gal 3.14 Wherefore wee most thankfully embracing this so high and pierlesse a promise let vs now proceede to consider of the vse of the doctrine and faith of this Article ANd first for comfort wherevnto the promise doth very aptly make way Question What is that Answer The comfort of beliefe in God the holy Ghost is most singular and therefore doth our Sauiour himselfe intitle him with name of the Comforter ExplicatioÌ„ proofe It is true as we read Iohn chap 14. verse 16. I will pray the Father saith our Sauiour and he will giue yee another Comforter that he may abide with yee for euer And verse 26. But the Comforter which is the holy Ghost whom the Father wil send in my name he will teach ye all things c. And againe chap 15.26 And chap 16 7. And most worthily is he called the Comforter because he alone doth in speciall mÌ„aner and most immediatly comfort vs against al temptations and causes of discomfort And also because he alone doth in like special maÌ„ner both giue vs the present comfortable feeling of all the sweet mercies of God in this life and also the ioyfull assurance and hope of all good things which are to come as wee shall see a none Question But first what are those temptations and causes of discomfort which the holy Ghost doth comfort vs against Answer First against our actuall sinnes and transgressions Secondly against our failings in all holy obedience Thirdly against our originall sinne and corruption of nature Fourthly against the troubles and afflictions of this present euill world Fiftly against the doubt of the truth of our faith and repentance and so of our election to saluation Sixtly against the discomfort of our continuall infirmities often renewed slips falls ExplicatioÌ„ and proofe These indeede are the singular comforts which the holy Ghost doth daily renew vnto vs and that vpon these occasions following For first whereas the diuel and our owne guiltie and vnbeleeuing hearts tempt vs that we must needes be condemned through the iust iudgement of God because of our manifold great sins insomuch as God is most iust and must needes take vengeance of all sinners the holy Ghost assureth vs to our comfort that all our sinnes are punished in our Sauiour Christ and that the iustice of God is fully satisfied by his death so that they shall not be laide any more to our charge Secondly whereas the diuel further obiecteth that although this were true that our sins are satisfied for yet we could not be accepted in the sight of God except we were righteous the holy Ghost assureth vs further that our Sauiour Christ hath fulfilled all righteousnes for vs and that hereof his resurrection is an euident
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
2.21 Neither can it be that both the Father and the Sonne should send the holy Ghost to his Church and into the hearts of his people but to very notable effect and to the most singular good ends and purposes that might be Seeing our Sauiour Christ is ordeined of God to be a King he must of necessitie haue a kingdome and subiects therein whom he may most gratiously protect and gouerne Seeing he is the great Pastor of the sheepe it cannot be that hee should be without his fold and flocke Seeing he is a spirituall and mysticall head he must haue his members to make vp the same his mysticall bodie In which respect the Church is called the fulnesse of him that filleth all in all things c. Ephes 1.23 Seeing he is the foundatioÌ„ who shal let that the building should not be laid and reared vp to the full perfecting thereof Ephes 2.20 c. and 1. Pet. 2.4 c. For God is not like the vnwise builder who layeth a foundation and is not able to performe it so that any should haue occasion to reproach him as we read of that vnaduised builder Luke 14.28 29 30. But he goeth forward with the worke to the admiration of all the beholders whosoeuer haue eyes to discerne the spirituall beautie of the same Psal 11â— â—2 23. Isai 54 â— c. And verses 11 12 13 c. Finally seeing our Sauiour is a most fruitfull and liuing vine it cannot be but that both branches fruit must needes spring forth and spread themselues aboundantly from him Iohn 15.1 c. This most notable and fruitfull effect of the most holy and blessed Trinitie God the Father Sonne and holy Ghost is as was said euen now set forth in this latter part of the Articles of our christian faith The which fruit that wee may gather rightly and lay vp in such sort as it may be a remaining fruit vnto vs for euer we must first of all according to the change of the argument diligently obserue the change of the phrase of speech henceforth vsed For we doe not professe that we beleeue in the holy Catholike Church as we doe in God both Father Sonne and holy Ghost but thus I beleeue the holy Catholike Church c. That is to say I beleeue that God hath a holy Catholike Church wherein there is a communion of saints and to the which belongeth most notable priuiledges of Gods rich fauour and grace both for the comfort of euery true member of the same holy Catholike Church here in this life and also for the euerlasting happinesse of them in the world to come This change of phrase is necessary to be diligently obserued of vs as was said because of the differing nature of the obiect where about faith is imploied For where as God is to be beleeued in simply without all exception the Church of God is not to be credited simply and for it selfe but vnder the credite and authority of the word of God so farre forth onely as it shall shew it selfe a faithfull instrumentall pillar and vpholder of that truth of the worde which God hath betrusted it withall according to that 1. Tim. 3.15 To the which end also the order is worthy like diligent regard in that God most worthily hath the first place and accordingly is chiefly to be respected and then the Church with such limits as he hath set Contrarie to the practise of the Antichristian Church which hath chiefe care for the aduancement of it selfe and the owne traditions and inuentions how contrary so euer to the word of God and little or no care for the glory of God And therefore can haue little or no true faith at all according to the definitiue sentence of our Lord Iesus Christ the onely author and finisher of the right christian faith Iohn 5.44 How can ye beleeue saith he who receiue honour one of another and doe not seeke the honour that commeth of God alone These things obserued more generally concerning this latter part of our beliefe let vs come to inquire of the particular Articles in the same order wherein we haue inquired of the former Question And first touching the holy Catholike Church what ground of holy scripture haue you that God hath such a Church as you speake of Answer The words of the Apostle Paul which follow in the 12. chapter of his first Epistle to the Corinthians verses 12. and 13 may well bee alledged to this purpose ExplicatioÌ„ They may be so in very deede And the rather also may wee make speciall choise of them because they doe immediately follow those words which were alledged before for a ground of the former Article concerning our beliefe in God the holy Ghost And further also because that which followeth in this same chapter from the very next verse will serue very fitly to open vnto vs the next Article of our faith which is concerning the communion of Saints as we shall see when we shall by Gods grace come vnto it In the meane season coÌ„cerning our present occasion rehearse you the words of the Apostle contained in the 12 13 verses mentioned by you for proofe of this that God hath his holy Catholike Church Question Which are those his words Answer 12 As the bodie is one saith the Apostle and hath many members and all the members of that one bodie being many make but one bodie euen so is Christ 13 For by one Spirit we are all baptized into one bodie whether wee be Iewes or Grecians whether bonde or free and haue beene all made to drinke into one Spirit Explication From the interpretation of this text in the sermon which was made vpon it ye may remeÌ„ber such I meane as were the hearers of it that diuers things were obserued which make much for the opening of this Article of the holy Catholike Church The which things I will now by the grace of God repeate againe as briefly as I can and so proceede to those other questions and answers which serue for the more full laying open of this matter And first of all as we were before aduised let vs call to minde and consider that according as in the former part of the chapter albeit the Apostle writing to the Corinthians sheweth them particularly from whom they had receiued all their spirituall gifts and graces doth neuerthelesse there withall deliuer a generall doctrine concerning the author and distributer of all good gifts graces to all whosoeuer haue any portion of them So in these wordes though he doth speak by a particular intendement to informe the same Corinthians of their owne particular estate and condition in that they for their parts were a Church of Christ as well as any other Citie professing faith in his name like as euery part of the Sea is called by the name of the Sea c yet the doctrine containeth a generall direction or ground from the which we may discerne what is or
gold had feet of yron and dirtie clay And would not the wicked I pray you take occasion from hence to speake euill of the name of God and of our Sauiour Christ specially if such as haue the places of eies or hands in this body shuld be blind or lame c. Verily that which the Apostle Paule noteth to be a deformitie in doctrine namely that any should lay hay or stubble vpon the precious foundation Christ Iesus 1. Cor 3 11 12. c. the like deformitie must it breed if any person should be laide vpon this spirituall foundation which is not a liuing stone I meane such a one as is not quickened to the care of a godly and holy life Neither could there be any peace to the conscience of any such profane person but he must needs be alwaies in feare of the iust indignation and displeasure of God This doubtles were now vnto vs whom God hath chosen to be the Temple of his Spirit no lesse sinne then it was vnto the Iewes to profane the materiall Temple of Ierusalem when they made it a denne of theeues a cageful of vncleane birds And therefore we might iustly looke for the like punishment of reiectiō casting off which fell vpon thē if we should be foūd in the like sin Let vs therfore according to the third dutie be so far from al vnseemely continuance in our profannes that we labour earnestly after all increase of true holines both in our selues and in others according to the exhortation of the holy Apostle 2. Cor 7 1. And Reuel 22 verse 11. Hee that is holy let him be holy still yea with increase of holines as the Angels meaning is But of this dutie of furthering holines belonging to euery Christian concerning his brother it shal further appear what belongeth vnto vs in the next Article concerning the Communion of Saints Touching our present Article the duties belonging to the comfort of Gods eternall election of his Church are yet behind Question Which are they Answer First and principally considering that the free grace of God cleane contrarie to the desert of our sinne is the onely cause and fountaine of our remssion iustification and saluation it is our bounden dutie to be most heartily thankefull to God in this respect aboue all other both for our selues and for all the rest of Gods elect and also to abandon all opinion of any worthines and merit of our own or of any other saue of our sauiour alone Secondly we considering that God hath chosen vs of free grace and iustly refused other to the declaration of his iustice in punishing their sinne this ought to cause vs in reioycing to feare and tremble before the Maiestie of God and to keepe our hearts farre from all proud and vaine boasting against others Thirdly insomuch as the election of God is a most deepe and hidden secrete in the counsell of God considered in it selfe it is our parts to be the more diligent in seeking to knowe it from the effects of Gods Spirit within vs and in the fruites of sanctification following vpon the same in the outward actions of our liues Finally the assurance of our election ought to worke contentment in our hearts against all wantes or afflictions whatsoeuer beside waiting with patience for our eternall happines and saluation Explicatiō proofe Touching that most bounden and earnest thankefulnes which we owe vnto God both for the free election of our selues and others to saluation the example of the elect Apostle Saint Paule may be an excellent instruction vnto vs what we and all other are to doe in this respect Ephes 1 verses 3 4 5 6. Blessed be God euen the Father of our Lord Iesus Christ c. who hath chosen vs in him before the foundation of the world c. And 1 Thes 3 8 9 We are aliue of yee standfast in the Lord. For what thankes can we recompence to God againe for you c. And 2. Ep 2 13. But we ought alwaies to giue thankes to God for you brethren beloued of the Lord because that God hath from the beginning chosen you to saluation through sanctification of the Spirit and the faith of truth And that this holy election of God is freely of grace the same Apostle teacheth plainly Rom 11.5.6 It is of grace saith he Whence he reasoneth thus And if it be of grace then it is no more of workes c. Secondly that we ought to walke in feare and reuerence considering the iust reprobation of others no worse by nature then we our selues are we are admonished in the 20. verse of the same chap. Be not high minded but feare And he rendereth a reason of the admonitiō in the verse following For saith the Apostle if God spared not the naturall branches that is the Iewes take heede lest hee also spare not thee And Philip. 2 12. Make an end of your saluation with feare and trembling he speaketh of a reuerend childlike feare of God For saith he further it is God which worketh in you both the will and the deed euen of his good pleasure Doe all things without murmuring reasonings c. As though he shuld say if ye turne aside from an humble course of life from a godly disposition of your hearts before God ye may iustly feare your own good estate with a troublesome and doubtfull feare c. Thirdly that we are to seeke for the assurance of our election from the workings of Gods holy Spirit in vs and from the fruits of a godly life Read 2 Pet. 1 5. c. 10 as was obserued alledged before in the Comforts Read also Eph. 1 4. God hath chosen vs in Christ before the foundation of the world that we should be holy without blame before him in loue And Col 3 12. Now therefore as the elect of God holy and beloued put on tender mercy kindnes humblenes of mind long suffering forbearing one another and forgiuing one another c. And now last of all that the assurance of our election to saluation should be a sufficient comfort against al discontentments or discomfort whatsoeuer waiting with patience for the fulfilling of the good pleasure of God in this behalfe The Apostle Paule is a notable example who suffered all things gladly for the elects sake that they might also obtaine the saluation which is in Christ Iesus with eternall glory 2 Tim 2 10. And therefore also ought we to suffer all things willingly in thankfulnes to God for the election it selfe The greatest afflictiōs of this life are but momentanie but the glory wherevnto they prepare and lead vs is most excellent and eternally weightie 2. Cor 4.17 Thus much concerning the duties which ought to attend vpon the comfort of this Article NOw therefore that we may conclude the whole doctrine of it Question What is the danger of not beleeuing that God hath a holy catholike Church and of not regarding to ioyne with it in
appropriation of it to the Church of Rome though as we willingly confesse it was then for a long time one of the true particular Churches of Christ neither arrogated this title of catholike Church to it selfe Thus therefore the Popish doctrine concerning this Article is in all these points to be auoided of vs as erroneous and hereticall against the true meaning of it Yea their exposition of the word Beliefe as it is referred by them to the Church as though the meaning should be this that Christians doe thereby professe that they giue religious credit to all that their Church teacheth without any further examination and triall by the holy Scriptures it is vtterly a false interpretation of it Likewise the doctrine and practise of the Donatistes or of any other who contend that the Church must be perfectly holy here in this world and therefore do seperate themselues from Christian assemblies if so be all things be not reformed according to their mind and condemne them as if they were no true Churches this both their doctrine and also their practise are carefully to be auoided of vs as contrarie to the true faith of this Article seeing God hath described his Church in this life whether generally in the whole or in particular congregations to be a mixed company of true Christians with hipocrites as teares among wheate as good fish with bad c. Math. 13. On the contrarie they are to be auoided and condemned as going against the true beliefe of this Article who because the saluation of the Church and of euery member thereof is certaine therefore will haue no care of a godly life Such as were the heretikes called Prodestinatâ— and many Libertines euen to this day Beliefe that in the holy catholike Church of God there is a communioÌ„ of Saints Finally no person voide of the care of a godly and holy life The grouÌ„d and meaning of the article is to be accounted a member of the true Church of God which is alwaies in some measure holy in euery member of it euen here in this world Neuerthelesse wee may not peremptorily exclude any prophane person from the holy election of God because of his present prophanenes but vsing the meanes we are to hope still with patience that many such may in due time be conuerted to God and so declared to be of the number of those whom hee hath appointed to eternall life though for a long time they lay hidden from our knowledge in this respect Beliefe that in the holy catholike Church of God there is a communion of Saints Question Answer Explication and proofe LEt vs now come to the next Article of our beliefe What is that It followeth thus The communion of Saints The words I beleeue are here to be vnderstood againe as in the former Article and so they are in the rest of the articles following this as though they were expressed thus I beleeue the communion of Saints that is to say I beleeue that in the holy catholike Church of God there is a communion of Saints and that to them belongeth the forgiuenes of sinnes c as we shall further consider hereafter Question For the present Article what ground of holy Scripture haue you to warrant vs that we are to beleeue it Answer Euen that which followeth in the former text of the Apostle Paul from the 14. verse of that 12. chapter of his first Ep. to the Corinthians vnto the end of the chapter Explication This may well be the ground and warrant of it in deede yea and so forth also throughout the next chapter and in the 16. ch of the same Epistle verses 1. â— c. But because it might seeme ouer long to goe through so long a text of Scripture let vs stay our selues for the ground of â—â—ns Arâ— cle vpon that which remaineth of the 12. chapter Question Which are the words of the Apostle as you reade them there Answer 14 Thus it followeth For the body also saith S. Paul is not one member but many 15. Iâ— the foote would say because I am not the hand I am not of the body is it therefore not of the body 16 And if the eare would say because I am not the eye I am not of the body is it therfore not of the body 17. If the whole body were an eye where were the hearing If the whole were hearing where were the smelling 18. But now hath God disposed the members euery one of them in the body at his owne pleasure 19. For if they were all one member where were the body 20. But now there are many members yet but one body 21. And the eye cannot say to the hand I haue no neede of thee nor the head againe to the feete I haue no neede of you 22. Yea much rather those members of the body which seeme to be more feeble are necessarie 23. And vpon those members of the body which wee thinke most vnhonest or more base we put more honestie or as we may reade it more honour thereon and our vncomely parts haue more comelines on Atimotera Timen perissoteran 24. For our comely parts need it not but God hath tempered the body together and hath giuen the more honour to that part which lacketh 25. Lest there should be any diuision in the body but that the members should haue the same care one for another 26. Therefore if one member suffer all suffer with it if one member be had in honour all the members reioyce with it 27. Now ye are the body of Christ and members in part Touching this text before we come to the rehearsall of the doctrine deliuered in the Sermon made vpon it let vs obserue that it falleth out very well and commodiously for vs that according to the diuine wisedome of the holie Ghost by whose direction the Apostle wrote these Articles of our faith which are of so neare affinitie ExplicatioÌ„ and proofe are so nearely and successiuely conioined and knit together in one and the same chapter For the doctrine of he holy Ghost sheweth the immediate Caller and Sanctifier both of the Church and also of the communion of Saints Againe the doctrine of the Church is as wee may say the rule of the communion of Saints And the doctrine of the communion of Saints is a further explication vnfolding of the true nature of the Church it being here coÌ„sidered more particularly in the distinct meÌ„bers of it Now therefore in the former text I meane in the 12. and 13. verses of this chapter the Apostle as we haue alreadie seene hath shewed that the Church though it hath many members is yet but one body and so hath a holy and mysticall or spirituall vnion with our Sauiour Christ the head of it In our present text the same our Apostle declareth further that though it be one onely yet it hath many membâ—rs and that the diuerse members haue diuerse faculties and accordingly diuerse
offices and functions Yet so as all tend to the common conseruation and benefit of the whole as it is in the diuerse members of the naturall body And thus in a mysticall and spirituall vnion with our Sauiour Christ by the Spirit through faith the Church hath also a holy communion or as wee may say a communitie or common vnitie as touching the seuerall parts or particular members thereof among themselues This is briefly the summe and scope of all The which that we may the more fully conceiue we are to vnderstand that the communion of Saints is of two sorts as also their vnion is For first all they to whom this name of Saints rightly agreeth that is to say all the true members of the Church called iustified and sanctified in our Lord Iesus Christ they haue by the mediation of the same our Lord Iesus their vnion with God the Father and the holy Ghost and they haue also their vnion among themselues as our Sauiour prayeth Iohn 17.11 Holy Father keepe them in thy name euen them whom thou hast giuen me that they may be one as we are And againe verse 20. c. I pray not for these alone saith our blessed Sauiour but for them also which shall beleeue in me through their word That is through the word of God which my disciples shall preach That they all may be one as thou O Father art in me and I in thee euen that they may be also one in vs that the world may beleeue that thou hast sent me And the glory that thou gauest me I haue giuen them that they may be one as we are one I in them and thou in me that they may be made perfit in one And 1. Cor. 6.17 He that is ioined to the Lord is one Spirit And as they haue their vnion thus with God and also among themselues so haue they likewise both their coÌ„munion with God the Father by the means of our Sauiour Christ his Sonne and through the holy Ghost and also by the same Spirit their communion fellowship among themselues As 1. Cor. 1 9. God is faithfull by whom ye are called vnto the fellowship of his Sonne Iesus Christ our Lord And 2. Ep. ch 13. ver 13. The grace of our Lord Iesus Christ and the loue of God and the communion of the holy Ghost be with ye all Amen And 1. Iohn 1. verses 3.4 â— 6.7 That which we haue seene and heard declare we vnto you that ye may also haue fellowship with vs and that our fellowship also may be with the Father and with his Sonne Iesus Christ c. And Ephe. ch 4.3.4.5.6 Endeuouring to keepe the vnity of the Spirit in the bond of peace There is one body and one Spirit euen as ye are called in one hope of your vocation There is one Lord one faith one baptisme one God Father of all who is aboue all and through all and in ye all Read also verses 11.12 c. He therfore gaue some to be Apostles c. For the gathering together of the Saints c. Till we all meete together in the vnitie of faith and knowledge of the Sonne of God to a perfit man c. Whence it followeth that neither can the body of the Church liue without our Sauiour Christ the head thereof neither yet any member of it being seuered from the rest of the body This both vnion and communion with our Sauiour Christ and among our selues it is not by any commixtion of substances or confusion of qualities but by faith apprehending Christ and by loue working among our seluâ—s And either of these by the vnsearchable operation and bond of the Spirit incorporating vs into Christ maketh vs of one heart minde and spirit in a sweete consent both with our Sauiour Christ 1. Cor. 6.17 and also among our selues Act. 4.32 and 1. Pet. 1.22 But let vs more distinctly inquire of the communion of Saints according to certaine branches seuerall degrees for the more cleare opening of it And first insomuch as all our spirituall vnion and communion both with God also among our selues with all faithful Christians is grounded vpoÌ„ that vnion coÌ„munion which we haue with the only begotten Son of God our Lord Iesus Christ let vs consider what manner of communion that is What haue you learned concerning this point Question Answer I haue beene taught that our communion with our Sauiour Christ consisteth in these foure things First in our partaking of the merit of his sufferings and obedience to God for vs. Secondly in our partaking of Christ himselfe in either nature of his Person as being both God and man the head of his Church Thirdly in our partaking of the vertue and efficacie of the same his diuine Person and of all that he hath wrought and suffered for vs in the same Fourthly in our partaking of his dignity in that through his grace God hath adopted vs to be his children and made vs all Kings and Priests vnto himselfe Explication and proofe Touching the first of these points of our communion with our Sauiour Christ read Rom. 5.19 By the obedience of one many are made righteous And Ephes 1.7 We haue our redemption by him through his blood That is wee are by his death ransomed from that most miserable captiuity thraldome wherein wee were through sinne vnder the wrath of God and tyrannie of the Diuell This our partaking of the merit of our Sauiours death and obedience is the ground of the other points which follow touching his Person and the whole efficacie of his diuine grace and power working in vs and therefore wee doe reckon it in the first place Concerning the second point this we must alwaies remember that our partaking of either nature of the diuine Person of our Sauiour God man must be vnderstood according to the coÌ„municable properties of either nature For albeit the diuine nature is in vs though in deed not essentially according to the heresie of the Manichies but only by the energetical grace or effectuall operatioÌ„ of the holy Ghost in such sense as it is said 2. Pet. 1 4 that we are partakers of the diuine nature And 1. Cor. 1.30 that we are of God in Christ And 2. Ep. 5.17 that he that is in Christ is a new creature and Ephes 3.17 that Christ dwelleth in our hearts by faith according also as hee hath promised to be with his seruants in the ministery of his word Gospel to the end of the world Math. 28.20 Yet to speake properly the humane nature is not so but onely in heauen and not otherwise with vs on earth then wee are with him in heauen he is by his holy Spirit with vs and in vs by spiritual presence and working and we by faith with him in him by spirituall apprehension and obedience vnto him Neuertheles by reason of the perpetuall most neare personall vnion of the humane nature of our Sauiour with the
the gift minister the same one to another as good disposers of the manifold grace of God c. And it is the very drift scope of our text which we haue chosen for the ground of this Article But of this more when we come to the duties Now fourthly touching christian communion and fellowship in sufferings we haue our instruction Rom. chap. 12. verse 12. Reioyce with them that reioyce and weepe with them that weepe Likewise Heb. 13.3 Remember them that are in bonds as though ye were bound with them and them that are in affliction as if yee also were afflicted in body And chap. 10.32 33 34. We haue an example of this part of the communion of Saints commended vnto vs. And likewise Reuel 1. verse 9. Iohn calleth himselfe a brother to the faithfull and a companion with them in tribulation and in the kingdome and patience of Iesus Christ. The Prophet Dauid is also a notable example hereof who in all his owne affliction had a care ouer the afflictions of the Church as that his prayer Psal 25. verse 22. may be one notable instance in that he saith Deliuer Israel O God out of all his troubles Vpon the which words Master Caluin writeth very notably also for the interpretation saying Mutuainter sanctos societas postulat vt singuli publicis miserijs affecti apud Deum vno consensu gemant Hoc vero ad fidei confirmationem non parum valuit quòd Dauid nihil se a toto fidelium corpore seperatum habere cogitans quas patiebatur iniurias sibi cum omnibuspijs duxit esse cōmunes Sed illa etiam tenenda ratio vt dum sua quisque mala deplorat simul etiam curas votasua extendat ad totam ecclesiam The communion of Saints saith that holy interpreter requireth that euery one hauing a common feeling of publike calamities should bemone their estate to God with one consent And this very thing was of no small force to the strengthening of Dauids faith in that he taking nothing priuately to himselfe as if hee had been diuided from the rest of the bodie of the faithfull accounted all the iniuries which he suffered to be common to all the faithfull as well as to himselfe So that this rule also is to be followed of vs that euery one in bewailing his owne griefes doe extend the care of his prayers to desire the benefit of the whole Church But let vs now returne to our text in the 12. chap. of the 1. Epist to the Corinthians wherein as was said St. Paul treateth of the communion of Saints by a reproofe or correction of those falts and vices which vsually are common hinderances of the same Question Which are those faults or vices which the holy Apostle reproueth Answer Selfe-loue a generall fault and euill in all of vs it is a common hinderance of this holy and brotherly communion And as euill fruits of the same selfe-loue selfe-pride and vaine glory ioyned with the contempt of other on the one hand as touching those that haue or at the least imagine that they haue greater gifts or be in any higher roome and ofice of dignitie aboue the rest And on the other hand touching such as be in inferiour places or are limited with meaner gifts malignancy and enuie against the preferment of those whom they doe see to be preferred before them These are very grieuous and noysome euills to hinder yea mightily to ouerthrow the holy communion of Saints which ought to be of all hands most diligently and tenderly watered by the streames of loue to the end it might plentifully grow and flourish among all christians Explicatiō proofe These indeed are the euills which St. Paul discouereth as being the bane and poison to destroy all communion of Saints Whereas on the contrary all true christian vertue ought indeede to be as a streame which the more full it is in it selfe should flow forth from it selfe so much the more aboundantly to the sweete refreshing and benefiting of others Such as haue more speciall gifts then the rest should resemble the candle which spendeth it selfe in giuing light to all that are about it And these againe ought in the enioying of the same light peaceably and thankfully to vse it as a helpe to the performance of euery good duty which belongeth vnto them to their better glorifying of God in their seuerall callings and to the better profiting of all other for his sake as much as lieth in them Wee all well knowing and considering this that euery one in this kinde of spending his owne gifts vpon others doth thereby increase his owne light and is more beneficiall to himselfe contrary to that which the poore candle doth But let vs I pray you see from the Apostles light how excellently and with how notable euidence all the euills aboue named are reproued conuinced by the similitude of the naturall body which he hath fitted to that purpose And first for the correction of all malignant enuious and froward persons serueth all that which the Apostle writeth from the 15. verse of our text to the 21 For as we may easily obserue there be a number who if they be but a little offended or not dealt withall to their owne liking will in a froward moode be ready to giue ouer al tender regard of christian fellowship duty Leaue them to themselues a while and ye may as well hale the beare to the stake as them to any commendable seruice either for the common benefite of the Church of Christ or for any priuate or particular assistance and reliefe The brutish vnreasonablenesse of such the holy Apostle discouereth and reproueth by a prosopopie or speech figuratiuely attributed to the foote and to the eare of the body the which two members he produceth as two sufficient examples to expresse and lay open the folly of the mindes of men in this case verses 15 16. For saith the Apostle If the foote should say Because I am not the hand I am not of the body is it therefore not of the body And againe If the eare should say Because I am not the eye I am not of the body is it therefore not of the body Nay rather as the Apostle sheweth further ver 17. If these should haue their will it must needs bring great confusion yea an vtter ouerthrow of tha goodly order which the most wise-God hath set in the bodie For saith the Apostle If the whole body were an eye where were the hearing If the whole were hearing where were the smelling Wherefore from the contrary commoditie excellent comlinesse of that most wise order which God hath established as in the frame of nature so for the eutaxie and well ordering of his Church the holy Apostle earnestly disswadeth the former absurd and sottish waiwardnesse in these words verses 18 19 20. But now hath God disposed the members euery one of them in the body at his owne pleasure For if they were
needes be exceeding great insomuch as herein the beleeuing Christian is assured that our Sauiour himselfe and all whatsoeuer belongeth to the Church by him is his for his part as well as the portion of any other yea that it is his ioyntly together with all the members of our Sauiour Christ in this holy communion Explicatiō proofe This must needes be exceedingly comfortable indeede insomuch as our communion with our Sauiour Christ is the very roote ground of our christian regeneration and spirituall Beeing that is that we are Christians or haue any truth of christianity at all according to that saying of the Apostle 1. Cor. chap. 1.30 Ye are of God in Christ Iesus And Ephes 5.23 Christ is the head of the Church and the Sauiour of his body And verse 30. We are members of his body of his flesh and of his bones Moreouer wee hauing this neare communion with our Sauiour Christ wee haue also by him our communion with the whole most blessed Trinitie that is with the Father and the holy Ghost as well as with the Sonne 2. Cor. chap. 13. verse 13. And hauing our communion with our Sauiour himselfe wee haue also all things with him and by him from the Father through the holy Ghost Rom. 8.32 For seeing as the Apostle saith God spared not his owne Sonne but gaue him for vs all to death how shall he not with him giue vs all things also To this purpose call againe to minde that which was alledged 1. Cor. chap. 1.30 31. and chap. 3.21 22 23. For hence it is euident that insomuch as our Sauiour with his righteousnesse and holinesse is ours by so perfit an vnion and communion with him and among our selues it is no vaine or imaginary imputation of his righteousnesse whereby we are iustified in the sight of God But it is a very true and reall imputation which faith apprehendeth farre aboue all the exceptions which the ignorant and skornefull Papists take vp and cast forth at their pleasures to make themselues sport with euen with their owne ignominie and shame For who seeth not they onely excepted that are ignorant of the mysterie of godlinesse that to be iustified by faith in our Sauiour Christ into whom we are spiritually incorporated is a farre other manner of thing then to say that one man should liue by another mans soule The Comforts or that he should be learned by another mans learning c. For there neither is nor can be any such coniunction of any one man with another as there is betwixt our Sauiour and his whole Church and with euery particular member thereof Let the Papists therefore skorne as they list the truth will in good earnest beare it selfe out with full breast to the iustifying of it selfe against them all Thus therefore the communion of Saints is exceedingly comfortable to euery true beleeuing Christian in regard of their most blessed communion first with Christ Iesus himselfe For this is the ground of all holy communion 〈…〉 But is it not also comfortable in respect of their owne communion among themselues by the meanes of our Sauiour Christ 〈…〉 Yes for by our loue to the brethren in this communion of Saints we haue assurance that we are passed from death to life 〈…〉 So indeede doth the Apostle Iohn most comfortably affirme 1. Epist 3.14 We know saith he that we are translated from death to life because we loue the brethren For there is no feare in loue but perfect loue casteth out feare chap. 4.18 And Colos ch 3.14 Loue is the bond of perfectnesse The comfort which is to be found in the communion of Saints is aptly expressed by sundry similitudes For as many stickes make the warmer fire many flowers put together make the sweeter smell the compound water is more delightfull then that which is simple c so albeit euery true Christian apart is acceptable to God hath his measure of comfort being alone by himselfe yet when many ioyne together in holy societie they are both more pleasing to God and also more ioyfull among themselves in their mutuall exercises of religion and in the practise of loue one toward another And this is that which mooued the Prophet Dauid so greatly to bewaile his exile from the Church of GOD and so earnestly to desire that he might be restored againe to the exercises of Gods publike worship among the rest of Gods people Psal 42. and 84. And note we also that the comfort of faith concerning the communion of Saints doth extend it selfe euen to those Saints which are departed this life insomuch as seeing we beleeue as they did wee shall goe to them and be where they are That is to say we shall rest in eternall happinesse with them euen with Abraham Isaak and Iacob c and likewise with all our owne right deare christian friends and acquaintance departed this life in the faith And thus it ministreth vnto vs a notable comfort against the feare of death and against all excessiue lothnesse and vnwillingnesse to leaue our friends that are liuing though their familiaritie for the present is very sweete and pretious vnto vs. For the condition and estate of the faithfull departed is farre more happy and more to be desired then our present estate and condition is Wherevpon also it followeth that we ought to prepare our hearts when we shall once haue finished our course to be desirous greatly longing after our more neare communion with the excellent seruants of God whose faith is so highly commended in the word of God and with those whose excellent vertues wee haue obserued here in this life who are now in the heauens with the Lord. But this belongeth to the Duties of the which more by and by Neither is it to be neglected that the communion of Saints yeeldeth no small comfort to the faithfull in their sufferings seeing as was obserued before euen therein also consisteth part of it so that no other thing befalleth any but they haue some other of the brethren companions with them in it The which also God turneth in singular manner to their mutuall comfort as 2. Cor. ch 1. ve 3 4.5 6 7. Blessed be God euen the Father of our Lord Iesus Christ the Father of mercies and the God of all comort Who comforteth vs in all our tribulation that we may be able to comfort them which are in any affliction by the comfort wherewith we our selues are comforted of God For as the sufferings of Christ abound in vs so our consolation aboundeth through Christ And whether we be afflicted it is for your consolation and saluation which is wrought in the induring of the same sufferings which we also suffer or whether we be comforted it is for your consolation and saluation And our hope is stedfast concerning you in as much as we know that as ye are partakers of the sufferings so shall ye be also of the consolation Read likewise Ephes 3.13
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
either sort of these duties doe belong herevnto And first as touching the former sort it is euident that they doe so euen from that similitude of the body which S. Paul hath vsed as may well be obserued from the neare knitting of the members in the naturall body and from their mutuall tendernes each to other answerable to the same their neare connexion and according to that sweet law which God hath set in nature For seeing as hath beene declared alreadie all Christians are most nearely linked together in Christ Iesus euen by the bond of that Spirit of his which is the worker of all good and holy coniunction and likewise seeing that spirituall head to wit our Lord Iesus Christ from the which euery member of his bodie receiueth life is more liuely and mighty in operation by infinite degrees then is the naturall head of the naturall body therefore ought all Christians to be most hearty tender and faithfull in their mutuall loue to the cherishing and hearting on of one another in the way to the kingdome of heauen And for the very same cause doth our Apostle S. Paul in the 13. chap. immediatly after this doctrine of our most neare coniunction with our Sauiour Christ cōtained in our text treat of Christian loue as being in respet of some fifteene or sixteene properties which hee there rehearseth the way of all perfection And as else where hee termeth it the bond of perfection and that which wee ought to grow vp and encrease in continually Colos 3.14 and Ephes 4 15. As touching the Apostles owne example and practise what it was wee haue seene before Rom. 1.11.12.1 Cor. 9.19 c. Read also 2. Ep. 11.28.29 Now to the performance of this euery one according to that which hath likewise beene set downe before is to haue due regard what member hee for his part is in the body whether an eye to foresee or an eare to hearken after things as a good intelligencer concerning the affaires of the Church or a hand to help the poore or a foot to be commanded and imploied about any meaner seruice c. And accordingly euery one is to doe the proper office of such or such a member as he is To the which end purpose here call againe to mind Rom. ch 12. verses 3.4 ◠c. And Ephes ch 4. verses 4.11.12.13.14.15.16 and verse 25 Read also Iob ch 25.15 where we may see how hee for his part was an eye to the blind c. And 1. Iohn 1.6.7 If we say we haue fellowship with God saith the Apostle and walke in darknes we lie and doe not truly But if we walke in the light as he is in the light we haue fellowship one with another and the blood of Iesus Christ his Sonne cleanseth vs from all sinne It ought to be in the Church of our Sauiour Christ in regard of spirituall graces as it was in the gathering of Manna All brought that which they gathered to one heape and all had their meet portion from the same heape again and so there was found sufficien◠for euery man So it ought also to be in the communicating of bodily reliefe and succour according to the excellent doctrine of the Apostle Paul in that behalfe 2. Cor 8.13.14.15 And hereof we haue the Church of Corinth and other of the primitiue Churches notable examples for the best ordered and most charitable communion Act. 4.32 c. As the Sea filleth all riuers and all riuers runne againe into the Sea so should it be among the people of God Euery one ought to loue and tender all and all againe euery one the Minister the people and the people their Ministers c. 1 Thess 2.7.8.11.19.20 and cha 5.12.13.14.15 Heb. 13. verses 17.18 Philip. 2.1 2.3.4 The loue of the Saints one toward another and toward the whole Church it must be a holy loue that is a more excellent loue their that which is naturall or ciuill Philosophical insomuch as the corporation wherof we are memebers in the Church is not a naturall or ciuill body but a sacred and holy body as we haue seene before For the precepts of which loue read Rom. 12.9.10 c. Gal. 6.1.2 Heb. 13.1.2.3 1. Pet. 1.23 whereof we haue Dauid for one notable example Psal 16.3 All my delight saith he is in the Saints c. Hetherto of the first sort of the duties more generally considered Now touching the second sort more particularly mentioned in the second part of the answer First for the preaching of the Gospel that it is to be vsed as a meanes to bring vs and to settle vs in this holy communion read 1. Ioh. 1.3 That which wee haue seene and heard declare wee vnto you that ye may haue also fellowship with vs and that our fellowship also may be with the Father and with his Sonne Iesus Christ In which respect also it is that the Apostle Paul doth heartily praise God for that fellowship which the Philippians had in the Gospell by the preaching thereof as we read chap. 1. verses 3. and 5. of that Epistle which hee wrote vnto them That the holy Sacraments are to be vsed to the same end remember what the Apostle Paul hath written in our text By one Spirit saith he we are baptized into one body c. And likewise in the same place We are caused to drinke into one Sp rit Let vs consider also his earnest assertion in the same Epistle chap. 10.16.17 The cup of blessing which we blesse is it not the communion that is a true signe and pledge of the communion of the blood of Christ The bread which wee breake is it not the communion that is a true signe c. as before of the bodie of Christ. That is to say Haue not we that truly beleeue in our Sauiour Christ and who doe by a true faith eate the bread and drinke the wine of the Sacrament haue we not I say our very true communion with the body blood though in a spirituall manner yea with the whole humane nature yea and thereby euen with whole Christ both God and man As though the Apostle should earnestly affirme that we haue our communion with him assuredly And as we haue it with our Sauiour so also wee haue it by him as certainly among our selues as it followeth in the words of the Apostle saying For we that are many are one bread and one body because we are all partakers of one bread And all through one and the same Spirit working in vs all Call also to minde here againe Act. 2.42 c. and ch 4.32 and Ephes 4.3.4.5.6 And for Praier read in the same Epistle to the Ephesians cha 6.18 Pray alwaies with all manner of Praier and supplication in the Spirit and watch therevnto with all perseuerance and supplication for all Saints And 2. Cor. 1.11 And Philip. 1.19 For I know saith the Apostle that this shal turne to my saluation through your praier and by
the helpe of the Spirit of Iesus Christ. And in the Epistle of Iude verses 20.21 c Ye beleued edifie your selues in your most holy faith praying in the holy Ghost c. And haue compassion of some in putting difference and other saue with feare pulling them out of the fire Other meanes seruing for the furtherance of these holy ordinances of God and thereby of the communion of Saints are more priuately louing instruction admonition and exhortation vsed of each Christian to other according to that instruction of the Apostle Ephes 5.19.20.21 Speaking vnto your selues in Psalmes c. Submitting your selues one to another in the feare of God And Heb. 3.13 Exhort one another daily while it is called to day lest any of you be hardened through the deceitfulnes of sinne For we are made partakers of Christ if we keepe sure vnto the end the beginning wherewith we are vpholden All this sheweth more fully according to that which was touched a little before that we ought to make a most precious account of the communion of Saints and to be very carefull euery one for his part according to his place and calling to make a religious practise of the same â—â—â—stion But who are to be accounted those Saints which this Article speaketh of â—â—â—wer Euery Christian whosoeuer rightly beleeueth and dutifully obeieth the Gospel of our Sauiour Christ he is a Saint euen so many as are cleansed and sanctified by the blood of Christ. â—â—â—lication 〈◊〉 proofe So indeed doe the holy Scriptures speake and so doth God himselfe dispose of this title as it is euidently to be seene 1. Cor. ch 1. verse 2. and chap. 14.33 And Ephes 5.3 Act. 9.41 And in many other places Let all prophane persons take heed therefore how they reproach this holy name by their irreligious and diuelish taunts such as this is A young Saint an olde Diuel c. Which kind of speech no doubt the Diuel himselfe an Arch-enemie of all true holines hath set on foot or rather on wheeles to runne without feare on the tongues of his hellish Schollers Whereas in truth we may say more iustly A young Diuel that is such a one as is diuelishly minded in his youth will proue an habitation for many diuels before hee come to be of any great yeeres We must be Saints yea wee must indeuour to be so euen in our youth or else surely we shall with greater difficultie breake out of the snare of the Diuell and change our wicked disposition and manners when we shall be old and so the more deeply saped in our sinnes according to that notable admonition of the Prophet Ieremy chap. 13 23. Can the blacke More change his skirne The danger of not beleeuing Article c· NOw therefore to conclude this Article Ques What is the danger of not beleeuing it of not regarding to liue as a Saint euen here vpon earth in care of leading a holy life in the Communion of Saints Answer All such as doe not beleeue loue and liue as Saints in the holy fellowship and Communion of the faihfull people and church of God here or at the least doe not earnestly repent them while they liue they shall surely dye like infidels and profane persons as they are and haue their portion with the diuels in Hell torment although they haue bin borne and brought vp in the Church though they haue made an external profession of the christian faith The proofe of this hath in effect beene set downe in this former Article For the danger ExplicatioÌ„ proofe both here and also there is all one Let vs not forsake our fellowship as the manner of some is saith the holy Apostle to the Heb chap 10.25 The which forsaking he afterward calleth a withdrawing to perdition in the last verse of that chapter To the ende this heauie danger may be auoided diuers hereticall opinions and practises and all licentious profanenes are religiously and necessarily to be shunned of vs. First touching Communion we must take heede of that false interpretation which some giue of it and therewithall that we doe neither extend it too farre neither yet contract it more then is meete The false interpretation which I speake of is of them which would haue our CoÌ„munion with our Sauiour Christ to be in a carnall or bodily manner whether they be Papists or any other The extent arising also from false interpretation is in the excesse the opinion of the Anabaptists who extend it to Communitie of goods not onely in respect of vse by charitable dispensation but also in respect of possession and ciuill right to the ouerthrowe of all propertie in them And herewithall there want not some who like the Nicolaitans of former times would vnder this colour bring in most shameful coÌ„munitie of wiues among them of the own sect On the other side the coÌ„traction or defect is of those whether Papists or Familists 〈…〉 or any other who as much as lyeth in them doe exclude or excommunicate any that doe truly beleeue in our Lord Iesus Christ from this holy Communion All such I meane all such euen of the best whosoeuer doe it either of proude conceite in themselues or otherwise presume to attempt it without iust warrant ground they erre in the defect of this Communion in that they exclude any that do of right belong vnto it Yea to speak of the worst especially they erre in excesse also in that they enrole themselues as the onely Communicants who in truth haue no part at al in this holy CoÌ„munion according to the saying of Peter to Simon Magus Act 8.21 Thou hast neither part nor fellowship in this busines for thine heart is not right in the sight of God Thus therefore in the first place all hereticall opinions and practises touching Communion are to bee auoided of all such as desire vnfeinedly to haue their part in it Secondly touching the word Saints diuerse errours are likewise necessarily to be auoided both on the right hand and also on the left On the right hand the opinion of all those who imagine that there may be an inherent perfection of holines in all that be true members of the Church euen here in this life as the Donatists Nouatians 〈…〉 Familists And likewise the Papists who restraine the name Saints either to the departed out of this life more generally or else to such as the Pope canonizeth to be such in a more speciall manner On the left hand the opinion of the Libertines is necessarily to be auoided who make it their holines to doe what they list so long as they retaine a strong that is to say a diuelish and presumptuous conceite that they are good Christians And this is indeed the very perfection of all proud heretikes Atheists that they imagine whatsoeuer they doe it is no sinne in them For they doe growe in the ende to haue hard seared consciences as the Apostle writeth
is his soule into the hands of the Lord Iesus who no doubt receiued it Acts 7.59 According to that Reuel 6.9 10 11. where the soules of the Martyrs are said to lie vnder the altar to wit as being vnder the blessed safe protectiō of our Sauiour for whose sake vpō whō after a sort they offered sacrificed thēselues vnto God like as Paul vseth that maner of speech cōcerning himself Phil. 2.17 Neither was this the knowledge faith perswasion of the faithful at the cōming of our Sauiour since that time onely by the light of his doctrine promise and practise but it hath beene likewise the knowledge and beliefe of the Church of God in all former times euen frō the beginning For so taught king Salomon Eccl. 12.7 The body returneth to the earth euen dust as it was but the Spirit returneth to God that gaue it And Dauid before him being of this beliefe commended his soule into the hands of God Into thy hand saith he to God I cōmend my spirit for thou hast redeemed me O Lord God of truth Ps 31.5 Where note we wel that the blessed immortality of the soule is a fruit of our redemption Yea Moses of more ancient time before him Abraham the rest of the Patriarks also before Abraham they all liued died in this beliefe Heb. ch 11.13 14 15 16. And ch 12.23 it is writtē of the souls of all the righteous departed this life euen frō the beginning of the world that they are in a perfit estate of happines in heauen so farre forth as they may be perfit till the resurrection of the body Hereof hath the Lord giuen a liuely testimonie from heauen in that he tooke Elias vp from the earth preuenting thereby his naturall death as men ordinarily die 2. King 2.11 And before him Henoch also who was more neare the first ages of the world Gen. chap. 5.24 And as we reade Heb. 11. 5. By faith was Henoch taken away that he should not see death c. This did God of speciall grace and fauour and for a reward to Henoch because he walked with God and had a care in all things to please him This reward out of all question was the blessed immortality of his soule in heauen if not of the glorious change of his body also And the immortality of the soule of Moses Elias is plainly testified by their appearance at the transfiguration of our Sauiour Christ Matth. 17.3 Thus the beliefe of this Article hath beene knowne and embraced euen from the beginning of the world to this day Yea so famous hath it beene from the beginning that the very heathen haue retained a certaine smacke of this doctrine as it is euident in the writings of their Philosophers from time to time euen from among the Egyptians and Caldeans to the Grecians and Latinists both Oratours and Poets As noble Mornaeus sheweth at large in his 15. chapter of Truenesse of religion though these Philosophers had this doctrine rather by rote as it were as wee say of children then by any religious assurance among them for want of the liuely testimonie and warrant of Gods holy word which either they had not or did not duly regard But let vs returne to the Apostles words And in the second place diligently obserue we that he opposeth the estate of the life to come whether before the resurrection or after to the estate of this present life so long as our our soules abide here in the body This he calleth the earthly house of this tabernacle that is a flitting and transitorie estate according to that 1. Pet. 1.17 and 2. Epist 1.13 14. Iob ch 4.19 and Isai 38.12 The other he calleth first a building of God secondly a house not made with hands thirdly eternall in the heauens fourthly such a building as is from heauen all which cannot altogether agree to the body alone Thirdly this building doth the Apostle with the rest as hee testifieth of them desire to be clothed with immediately after that they leaue this earthly tabernacle because otherwise as hee saith they should be found naked vntill the resurrection of the body Fourthly the Apostle sheweth that the faithfull are not wearie of this life because of the present afflictions and troubles thereof through impatience but because they know that this life ended it is the good pleasure of God that they shall be no longer strangers from him but come presently home vnto him into a blessed estate waiting therein for the adoption euen the redemption of their body till afterward Rom. 8.23 This therefore is the cause why they doe long till they may inioy it when once the time appointed of God shall come In soule first the power of sinne being extinguished and afterward in soule and body together freed from all mortality and corruption for euer and euer Herevpon it is that the Apostle reasoning from the causes of that longing and sure confidence that the faithfull haue hee saith first that God hath created or fitted them to this immortality in his owne purpose and counsell euen from the wombe and secondly that he hath in due time giuen them the assurance of it by the earnest of his holy Spirit Thus much therefore for the ground and warrant of the blessed immortality of the soules of the faithfull euen for all whosoeuer doe truly beleeue in our Sauiour Christ For all and euery one haue their part in all the benefits purchased by him as wee may remember from the doctrine of the communion of Saints Question NOw what is the meaning of this Article of the blessed immortality of the soule Ans The meaning of it is first That the soule is created of God The meaning of it such a spirituall substance distinct from the body of euery man and so liuing in it selfe 〈◊〉 causing life to the body that though the body die yet it remaineth still in the owne life and by the ordinance of God is not subiect to death nor possible for euer to be extinguished or to cease to hold that proper existence or Beeing which God hath giuen vnto it Secondly the meaning of this Article is that so soone as the naturall life which the soule ministreth to the body is ended God receiueth the soule of euery true beleeuer into his heauenly kingdome Where he maketh their estate vnspeakeably more blessed then before in that he giueth vnto them a most sweet comfortable fruit of all that christian knowledge faith sanctification of euery grace which they had obtained here in this life and that euen in all meete and full perfection so to continue for euer and euer with the thousand thousands of the holy Angells and Saints of God The meaning of this Article may well bee comprehended in these two branches Explicatiō proofe But yet so as the first branch of your answer may well be extended as well to the soules of the wicked and infidells as to
by a sharpe encounter against the aduersaries The reason is because our Sauiour did not rise againe so much to declare himselfe to be in his owne behalfe perfitly iustified in the sight of God seeing hee had no sinne of his owne as for the sake of his Church and to let it appeare that wee poore sinners beleeuing in him are by him iustified and deliuered from our sins and from all the punishments thereof and namely from death that it should not preuaile against vs but that wee should haue the victorie ouer it in the end Neither did our Sauiour rise againe as a priuate person but as the head of his Church to the ende that he might in due time drawe all the members thereof after himselfe And therefore it is that the holy Apostle maketh these propositions equiualent and conuersiue as one may say If Christ be risen thou shall the faithfull one day rise againe to wit bodily as Christ is already so risen And againe If any man say that the faithfull shall not rise at the last day it is saith the Apostle as much as if he should say Christ himselfe is not risen For so wee read verse 13. If there be no resurrection of the dead then Christ is not risen And indeed they that denie the proper effect doe as wee may well say in effect denie and annihilate or frustrate the cause it selfe As for example if one should affirme say There shal be no Sōmer or any renewing of the fruits of the earth this next yeere it is as much as if he should say that there shall be either no kindly heate on the earth by the Sunne nor moisture of raine from the cloudes of heauen or else no vegetatiue power in the roote of grasse and trees c. nor generatiue or pocreating power in any cattell c. So then this is the first reason of the Apostle that the bodies of the faithfull shall rise againe as the proper and necessarie effect because our Sauiour who is in the most holy counsell and decree of God appointed to be the proper powerfull and effectuall cause thereof is already risen againe And that our Sauiour is so appointed of God it is plainly testified taught in many places of the holy Scriptures As Rom 8.11 and chap 14.9 and 1. Cor 6.14 2. Cor 4 14. Eph 1.19.20 ch 2.5.6 Philip 3 20.21 1. Thes 4.14 and 1. Pet 1 2.3.4 c. The holy Apostle doth vse diuerse other notable reasons to proue the Article in question as we shall see hereafter But before that he commeth to any new reason hee doth to the further strengthening of this set downe diuerse grosse and hereticall absurdities which must needes followe vpon the deniall of the resurrection of our Sauiour For as he giueth plainely to vnderstand it is the vtter rasing and ouerthrow of all Christian religion And insomuch as he is thus carefull to confirme this Article of our Sauiours resurrection it may iustly be no obscure argument to vs that they who doubted of the bodily resurrection of the faithfull did therewithall call likewise into question the truth of the bodily resurrection of our Sauiour as though it had beene onely represented in some vanishing and flitting apparition and not performed really and in very truth But farre be it from vs and from euery good Christian once to admit any one thought that way For then it should bee an easie thing for the diuel to make vs to doubt of our own resurrection And therefore not without great cause doth the holy Apostle hedge vp the way against this so dangerous a conceite as it were with a high hedge of sharpe thrones that wee might neuer be driuen into it Question Let vs now heare the Apostles wordes Answer Which are they 14. If Christ be not risen saith Saint Paule then is our preaching vaine your faith is also vaine 15. And wee are found also false witnesses of God for wee haue testified of God that he hath raised vp Christ whō he hath not raised vp if so be the dead be not raised 16. For if the dead be not raised then is Christ not raised 17. And if Christ be not raised your faith is vaine ye are yet in your sinnes 18. And so they that are asleepe in Christ are perished Explication These are the wordes of the blessed Apostle as they followe in our text verses 14.15.16.17.18 And here the saying is made true that one absurditie granted many other doe followe vpon it The Apostle as we see reckoneth vp fiue or sixe of them First that if our Sauiour Christ be not risen then the Apostolicall ministery was a vaine institution and to no good effect Secondly that the faith of the hearers was but a vaine fancie and no powerfull grace to eternall saluation Thirdly the Apostles should therewithall be found false witnesses Yea so as it is saide in the fourth place that God himselfe should be made accessarie to this most fraudulent crime Fiftly the Corinthians should haue no true assurance of the forgiuenes of their sinnes Finally all the faithfull already departed this life are perished as dying in a wrong beliefe All which as was saide are most irreligious yea hereticall and blasphemous absurdities most worthy to be abhorred of all true Christians In which wordes also as wee see he vrgeth againe the equiualencie of these propositions The faithfull shall not rise againe bodily And Christ is not bodily risen againe But of this more when wee shall come to consider of the danger of not beleeuing this Article In the meane season let vs proceed to the second reason for the proofe of the resurrection of our bodies as it followeth in the 19. verse Question Which is that Answer 19. If in this life onely saith the Apostle we haue hope in Christ we are of all men the most miserable Explicatiō These wordes must be vnderstood as spoken partly concerning our bodies in respect of those most cruell persecutions which Christians are oftentimes vexed withall aboue any other sort of people euen for that speciall hatred which the wicked of the world beare against the name and doctrine of our Sauiour Christ but they are chiefly vttered in regard that the immortalitie of the soule and the resurrection of the body to eternal life and glory are grounded vpon one and the same foundation so as the one cannot bee denied without the deniall of the other Like as also our Sauiour Christ Mat 22. proueth the resurrection of the body which is to come from the present immortalitie of the soules of the faithfull insomuch as either of them haue like ground from that couenant which God hath made with his people calling himselfe the God of Abraham Isaak and Iaakob For as our Sauiour saith he is not the God of the dead but of the liuing as though he should haue said God is the God of the whole persons of his confederates both of their bodies and also
resurrection of the body Wherevpon worthily doth the holy Apostle set down a very graue admonition and reproofe against this wicked opinion and against that godlesse prophanenes which attendeth vpon it with an earnest exhortation to stirre vp the Corinthians and all Christians to striue to the contrarie as it followeth in the two next verses of our text Question Which are the Apostles words Answer 33. Be not deceiued saith S. Paul euill speeches corrupt good manners 34. Awake to liue righteously and sinne not for some haue not the knowledge of God I speake this to your shame Explication In these wordes of S. Paul his holy admonition is this that the Corinthians and likewise all other should beware lest they should be at any time seduced vnder any pretence of reasoning about this matter or concerning any other principle of religion for probabilitie of disputations sake For such opposition of science falsly so called is very dangerous according to that 1. Tim. 6.20.21 For saith the Apostle while some doe professe that course they haue erred concerning the faith Yea though it may be that some Christians are not so disposed of themselues yet as he giueth them also to vnderstand it is very dangerous for them to haue any familiaritie with such kinde of persons and to lend their eare to their cauilling contradictions It is also as hee further aduertiseth the Corinthians a fruite of an ignorant and vnsetled minde to be doubtfull in any principle of religion And to be alwaies learning and neuer to come to a grounded perswasion of the truth is a shame to all such professours of the Gospel Yea it is the high way to euerie hereticall fancie according to that rebuke which our Sauiour gaue the Sadduces in telling them that they erred because they knew not the Scriptures nor the power of God And the Apostle telleth the Corinthians very roundly that it might iustly be a speciall reproach vnto any among them to be ignorant and vnsetled because God had most clearely set vp the light of his truth and caused knowledge and euery good gift fit to giue knowledge to abound among them Hitherto of the Apostles admonition and reproofe His exhortation is this that the Corinthians and likewise all other Christians as was said before should haue great care to awake in a right manner from all sinne all the daies of their liues here in this world so that holding faithfullie and inuiolably this holy principle of religion together with all the rest of them they might with the rest of Gods Saints rise againe with their bodies not to shame but to immortal glory And that they should not vnder a pretence of spirituall awaking and arising inwardly in their minde to embrace their owne fancies and therewithall to impugne the doctrine of the resurrection of the body as some among them did because as he telleth them nothing else could ensue vpon this course but a prophane vniust and godlesse life Thus farre hath the holy Apostle proceeded in the proofe of the first question concerning the resurrection of the bodies of the faithfull to wit that it is a most sure and certaine truth that they shall rise againe at the end of the world NOw followeth the second question touching the manner of the resurrection of the same their bodies And this question is so lincked with the former as appeareth by the manner of the Apostles propounding and handling of it that it may be euident vnto vs thereby that he had to deale with some very waiward persons who would not easily be satisfied with the former reasons though they are most weighty but continuing still in their former doubt did preiudice the truth with a further scruple about the manner of the resurrection how and after what sort it should be Neuerthelesse so great was both the zeale of the Apostle for the glory of God in the iustifying of his truth and also his desire after the saluation of all the children of God that he refused not to answer to this questiō also euen for their sakes among those that were cōtrarily minded whosoeuer would by any meanes be induced to yeeld themselues teachable and obedient to the truth of God in this point at the last The lincking of this question with the former by such as were so waiwardly disposed is contained in the 35. verse And the further answer of the holy Apostle both to the first thus repeated is as it followeth more briefly verses 36.37.38 and then to the second newly propounded by a more large discourse as it followeth thenceforth from the 3◠verse to the 51. of the chapter Question First therfore which are the words of either question thus lincked together as they are ascribed by the Apostle to the waiward persons whom we speake of Answer They are these 35. But some man saith the Apostle will say How are the dead raised vp and with what manner of body come they forth Explication That these words are vttered in the name of waiward persons it is euident by that answere which the Apostle giueth vnto them For if they had beene teachable and desirous to haue beene further informed hee would not haue answered so sharply as he doth Thou foole c. The first question therefore is in these words frowardly repeated againe as presupposing an impossibility in the matter in such sence as the Epicures before mentioned are in heathen writers reported to aske scornfully how the world could possibly be made of nothing what leauers c. were vsed to the making of that worke The second is also propounded with like minde as though the first being in the opinion of the aduersarie vnanswerable this should so much the rather preiudice the second as if it were said thus There is no likelihood at all that the body should possibly rise againe For who is so cunning that hee can tell what manner of bodies they should then be whether such as they were before or no. But let vs come to see how the Apostle doth notably both frustrate the obiection of impossibility touching the first question and also cleare the second concerning the manner of the resurrection Question And first how doth he answer the obiection of impossibility Answer He doth it in these words 36. O foole saith he that which thou sowest is not quickened vnlesse it die 37. And that which thou sowest thou doest not sow that body which it shal be but bare corne as it falleth of wheat or some other 38. But God giueth it a body at his pleasure euen to euery seede his owne body Explication Here the holy Apostle as we see doth by a sharpe rebuke like vnto that Gal. 3.1 O ye foolish Galatians c with very graue and Apostolicall authority set the ouer-wise among the Corinthians to schoole that they might learne their lesson euen from that common experience which the yeerely husbandry of the husband man afordeth to them and to vs all For in so much as the
in that he saith that This mortall must put on immortalitie for he earnestly affirmeth though most faithlesly and heretically that Paul doth not speake these wordes of the earthly creature but of the liuing word c. These are the words of H. N. Verily saith he the mortall whereof Paul witnesseth is not any creature of the earthly flesh and blood but it is the liuing word and Beeing of GOD which in the beginning was immortall in the manhoode and is for our sinnes cause become mortall A most ignorant and hereticall blasphemie and a most manifest falsifying of the meaning of the holy Apostle Hitherto of the ground and warrant of this Article concerning the resurrection of the body from this one most notable and plentifull testimonie and confirmation of the Apostle Paul thus farre forth in this 15. chapter of his ◠Epistle to the Corinthians THere are store of other testimonies in the holy Scriptures to confirme the same vnto vs as an Article of faith vsually receiued euen from more ancient times and that no doubt according to the beliefe of the faithfull in the true Church of God frō the beginning of the world For like as for the confirmation of this Article to the christian Church our Sauiour Christ being vpon earth raised diuers out of their graues as we haue seene heretofore among the miraculous works which he wrought And after that againe the Apostles by his power did the like as Peter raised Dorcas from death to life c. So from the beginning God wrought some like miraculous works for the confirmation of the faith of his people therein in all ages that went before For as wee reade in the holy Story 2. Kings 13.21 A dead man touching the bones of Elisha reuiued and stoode vpon his feete Yea as God tooke away Elijah so long before that hee tooke Henoch away bodily into heauen for any thing we know to the contrary Abraham also considered that God was able to raise vp Isaak euen from the dead from whence also as saith the Apostle hee receiued him after a sort Heb. 11.19 And in the same chapter verse 35. The women receiued their dead raised to life as for example the widow of Sarepta her sonne at the prayer of Eliah and the Shunamite her sonne at the prayer of Elisha Other also as the Apostle saith further were racked and would not be deliuered that they might receiue a better resurrection The which may be exemplified from the answer of the mother of her seuen children martyred vnder Antiochus in the 7. chap. of the 2. Booke of Maccabees What the beliefe of Iob was we saw but a while since We may reade other testimonies Isai 26.14 and Ezek. chap. 37. the whole chapter In the which places the holy Prophets strengthened the faith of the people of God touching their returne out of captiuity by an allusion or argument taken from the resurrection of the dead as though they should haue said ye beleeue that which is a greater matter as a receiued Article of your faith and therefore let not your hearts doubt of this And more directly to this purpose the Angel of God testifieth to the Prophet Daniel the certainty of the resurrection of all flesh that is of the godly to euerlasting life but of the wicked to shame and perpetuall contempt Dan. chap. 12.2 And verse 13. he telleth Daniel himselfe that he for his part should stand vp in his lot at the end of his daies Thus wee may perceiue that the resurrection of the body hath beene receiued as an Article of faith not onely in the christian Church since the comming of our Sauiour in the flesh but also in the true Church euen from the beginning and in all ages among all true beleeuers vnto the time of the same his comming according to that which we reade Iohn 11.24 where Martha answering our Sauiour according to the common faith saith to our Sauiour concerning her brother Lazarus I know that he shall rise againe in the resurrection at the last day And Acts. 24.15 the Apostle Paul testifieth of the Iewes that they looked for the resurrection of the dead The meaning of the Article NOw after this large discourse touching the ground and warrant of this Article it followeth in the next place that you are to shew what the meaning of it is Question What therefore is the meaning of these wordes I beleeue the resurrection of the bodie Answer They teach me and euery true Christian to beleeue that according to the holy decree of God and for a publike declaration of his diuine iustice and hatred against sinne in the fight of all the worlde death is appointed to all so that euen the most godly by reason of that sinne which is yet in part abiding in them The meaning of the Article must die the naturall death which is a seperation of the soule from the body for a time wherevpon it followeth that the body returneth to the earth from whence it was taken those onely excepted who shall be found liuing vpon the face of the earth at the comming of our Sauiour Christ to iudgement yet for the worthinesse of the death and satisfaction which the same our Sauiour hath made to God for vs and by the effectuall working of his diuine power I doe beleeue that both I my selfe and also that all which haue died alreadie or shall hereafter die in the Lord shall at the last day be bodily raised vp to a most blessed and glorious estate our soules being vnited vnto them againe and thence forth so to remaine for euer and euer Ex. The proofe of all this we haue seene before Onely let vs briefly call to mind that which we read Heb. 9.27 28. As it is appointed to men that they shal once die and after that commeth the iudgement So Christ was once offered to take away the sinnes of many and vnto them that looke for him shall he appeare the second time without sinne vnto saluation Reade also Eccles 12.7 and 1. Thes 4.15 16 17. NOw let vs goe forward Question What promise of God haue you in the holy Scriptures The Promise that our bodies shall rise againe Answer We haue the promise of God prophetically set downe by the Prophet Hosea chap. 13. verse 14. alledged by the Apostle Saint Paul 1. Cor. 15.54 as it followeth thus in that chapter 54 So when this corruptible hath put on incorruption and this mortall hath put on immortalitie then shall be brought to passe the saying that is written Death is swallowed vp into victorie Explicatiō proofe The holy Apostle doth fitly alledge the testimonie of the Prophet to this purpose And wee may likewise alledge all the prophecies of the olde Testament touching the resurrection of the body for the confirmation of the same promise of God in this behalfe But the fundamentall ground of this promise is that most gratious couenant which God hath made with Abraham Isaak
end of our particular inquirie concerning euery Article of our Christian beliefe Beliefe generallie considered NOw furthermore you the people of Culford I meane to whom especially this ministerie and seruice of the Gospel hath beene performed through the great mercie of God by his most vnworthy seruant may remember that vnto this particular inquiry into the ground or warrant and into the meaning promise vse c. of euery particular Article there was added in the same order a briefe suruay of the ground and warrant of faith and likewise of the promise and of the vse both for comfort and dutie and of the danger of not beleeuing and not obeying the Gospel more generally from such places of holie Scripture we could finde to serue most fitly therevnto all to this end that we might in a more short viewe discerne what the nature of the true iustifying faith is It shall not be vnprofitable for vs as I trust to call ouer these things againe as briefly as we can Question First therefore what warrant of holy Scripture haue you that the same the holy Scriptures of God are the onely ground and warrant of all true beliefe Answer We haue the warrant of our Sauiour Christ himselfe in the 5 chap. of his Euangelist Iohn the 39. and 40. verses in these words Beliefe generally considered 39. Search the Scriptures saith hee for in them ye thinke to haue eternall life The generall groūd and they are they which testifie of me 40. But ye wil not come to me that ye might haue life Explication Some read the words of our Sauiour in this wise Ye search the Scriptures c. But whether we read them as a commandement or as a commendation or testimonie giuen of the Iewes thus farre forth that they did in deede vse a certaine diligence in reading the holy Scriptures of God the principall thing which our Sauiour intended to teach the Iewes is this that he himselfe is propounded in the same Scriptures as the principall argument and obiect of true iustifying faith So that the whole Scriptures both doctrinall historicall and propheticall doe principally aime at him as at the chiefe scope or marke to the end that the beliefe of all the faithfull might be firmely grounded in God through him And therefore he earnestly reproueth the Iewes for that in their reading of the holy Scriptures they were curious about externall ceremonies and manie other things but did not obserue the right scope and intent of them which was and is wholly to leade vs vnto our Sauiour Christ whom they negligentlie passed by This reproofe of the Iewes may well be our instruction to proue vnto vs that the holy Scriptures are the onely ground of faith and also that they are as a key to open and interpret vnto vs the right meaning of the holy Scriptures to the grounding establishing of our beliefe aright that so we may be made wise vnto saluation according to that 2. Tim. 3.16.17 The holy Scriptures are able to make thee wise vnto saluation through the faith which is in Christ Iesus That is to say through that faith which resteth vpon him c. How the holy Scriptures doe euery where point and direct our faith to our Sauiour Christ as to the onely ground and stay of it it hath been declared before in the proofe of his resurrection by his fourth appearance 2. Book pages 375. 376. c. to page 382. WHerefore leauing this point and therewithall obseruing as in the second place a generall rule for the right vnderstanding of the whole doctrine of faith according to that saying of our Sauiour Iohn 17.3 This is life eternal that they know thee the onely very God and whom thou hast sent Iesus Christ Let vs now come to the generall promise or to all the promises of faith The generall Promise so as we may speake of them most generally Question What proofe of holy Scripture haue you that these promises are made and grounded on our Lord Iesus Christ and that we are to seeke the performance of them all onely through him Answer We haue our warrant for this in the testimonie of S. Paul 1. Cor. 3. verses 21.22.23 in that he saith 21. Let no man reioice in men for all things are yours 22. Whether it be Paul or Apollos or Cephas or the world or life or death whether they be things present or things to come all are yours 23. And ye Christes and Christ Gods And againe 2. Cor. 1 20. 20. All the promises of God are in him that is in Iesus Christ the Sonne of God yea and in him they are Amen saith the Apostle vnto the glory of God through vs. Explication That is to say through our preaching in so much as God gaue this gratious blessing to the Corinthians to haue their faith established in our Sauiour Christ the Sonne of God through the promises which God hath made in him the which Christ with the same promises Paul Siluantis Timotheus had preached vnto them The like blessing no doubt doth God giue to his people at this day by the faithfull preaching of the promises of the same Gospell of our Sauiour to the praise of his mercies in the same his Sonne And let vs note well concerning this point that howsoeuer God hath made manifold promises in his law to those that shall obey him The generall cōfort as wee reade Leuit. 26. and Deut. 28 yet because they in themselues barely considered doe stand vpon a condition that is vnpossible to be performed of vs insomuch as the perfit iustice of God requireth perfit obedience therefore we must of necessitie seeke all our reliefe from our Sauiour Christ that so through him wee may be partakers of the gratious promises of the Gospel For vnlesse we doe finde our reliefe by him certainely the curses are too neare neighbours or borderers to those blessings of the law Thus much generally for the Promises of God whereon faith resteth it selfe THe generall Comfort of faith is next Question What ground of holy Scripture can you alledge for it Answer The holy Apostle Saint Paul declareth the manifold comfort of faith by reckoning vp the excellent benefites which doe attend vpon it Rom. chap. 5. in the first verse and so forth in many other as they follow in that chapter He doth so indeede It shall therefore through the blessing of God be good and comfortable vnto vs Question to make rehearsall of them Which are they Answer 1 Then saith the Apostle being iustified by faith we haue peace toward God through our Lord Iesus Christ 2 By whom also we haue had accesse or haue beene brought through faith vnto this grace wherein we stand and doe reioyce vnder the hope of the glory of God Ten prosagogen eschecamen 3 Neither doe we so onely but we reioyce also in tribulations knowing that tribulation bringeth forth patience 4 And patience experience and experience
sauing Iustice herein is At full reueal'd to thee Repentance with the fruites thereof From liuely Faith that springs Repentance Within this Booke vnfolded is And many heauenly things To wit the chiefest Principles Of doctrine pure and sound Twelue Articles whereof we haue Articles of faith Of Faith from Scriptures ground The vertues of which pretious pearls So rare and knowne to few Are here found out and clearely laid All open to thy view One God Three Persons The glory of the Trinitie One God in persons three The Father Sonne and holy Ghost Presented are to thee The Father of Almightie power Father Creation The first among the rest His frame of world right glorious Is liuely here exprest Whose wise and holy Prouidence This mightie frame doth guide Prouidence Who all for all but most of all Doth for his Saints prouide His onely Sonne our onely Lord And Sauiour most deare Sonne Conception Birth Whose wonderfull Conception Whose like we doe not heare In wombe of Marie Virgin still By holy Ghost conceiu'd Yea borne and as all children be Into this world conuey'd Life Doctrine Miracles Sufferings Death His holy life his doctrine sweete His wonders strange and rare His bitter and his cursed death Here liuely painted are Buriall Descension Resurrection Ascension His buriall and power of death On him thus brought to graue His third daies resurrection Ascension eke we haue Sitting at the Fathers right hand Intercession His sitting at the Fathers hand In kingly Maiestie There making intercession For vs continually His coÌ„ming in the cloudes as Iudg Last iudgement With power and terror great WheÌ„ all the NatioÌ„s shal be brought Before his iudgement seate Euen thus our full redemption Redemption From sinne and paines of hell Wrought by the Son of God alone This Booke declareth well Next vnto whom on holy Ghost Holy Ghost Third Person we rely Who to his liuely members all All comforts doth apply These liuely members are dispers'd Catholike Church Throughout the world so wide In heauenly mansions some with Christ Are placed to abide All which make vniuersall Church A ioynt communion Communion of Saints Of Saints a holy fellowship One head and body one Forgiuenesse of sinnes Whose sinnes great offences are Forgiuen and discharg'd And so from wofull bondage they For euer are inlarg'd Their bodies at the day of Doome Resurrection of the body In honour all shall rise To be vnited to their soules Made holy strong and wise A life eternall liue they shall Life euerlasting In glory there to raigne All teares from eyes shall wiped be And neuer feele more paine These mysteries profound deepe Which reason cannot reach All plainely here vnfolded are This light Gods grace did teach Now blessed be that Lord our God And praised be his name Who by his spirit to seruant his Both heart and hand did frame In Iudgement sound with wisedome like In method plaine cleare This Volume large to finish quite All glorie most dâ—e to our one onely most wâ—se almightiâ— and euerâ—iuing God As now it doth appeare All le ts so oft all trialls great All doubts all feares all paine All ended are with comfort much A sweete contenting gaine Now Father deare we thee intreate Euen for thy Christ his sake To blesse this worke to those good ends For which we paines did take Euen for the glory of thy name And honour of thy Sonne By comfort of the holy Ghost Whereby it was begunne That we in faith may know thee Lord One God in Persons three To serue the here and after death To raigne for aye with thee Amen Richard Blackerbie Minister of the Word To the Christian Reader THey who haue taken no small paines for thee good Christian Reader doe intreate thee to take a little paines for them and also for thy selfe in mending with thy pen the typographical errata or any other escapes which God shall discouer vnto thee in thy Booke Fauourably considering this with thy selfe that in a worke of much and long busines of this kinde easily will many humane infirmities of the eye both of the body and also of the minde mixe themselues yea euen with the best and most carefull indeuours about the most holy and weightie things we haue to deale withall Such as in the compasse of the present labour are these which follow and as we hope very few beside of any great moment Such as they be we pray you to correct in manner as followeth In the Preface PAge 2. line 18 read populous for popular P. 7. l. 26. put out not In the Contents of the first Booke Page 1. line 21. for page read pages And line 26. for 109. 105. In the first Booke Page 3. line 19. for rightous read rigorous P. 10. l. 36. read worke And line 39. malitious P. 12. l. 3. please P. 15. l. 23. for 13. read 12. 3. P. 18. l. 30. Epâ— for 3. P. 22 last line ad after disobedience these words many were made sinners so by the obedience P. 59. 5. lines of the â—orme page printed againe P 107. l. 3â— reade capacitie And P. 108. l. 14. grauitie P. 126 in the margine misericordia In the second Booke Page 2 line 8. a comma wanting afâ—er Iesus And line 40. that is for the. P. 15. l. 2. for 6. read 61. And line 19. for would could And line 51. of Christ put out of P. 24 l. 34. read therefore P 26. l. 12. a more for more a. And line 21. read ch 5. for 3. P. 33. l. 36. 1. Tim 2. P. 35. l. 20. in Bardelauistae u. â— for n. P 47. l. 16. read and of the apprehension And line 20. read addeth for and. P. 50. line 2. for of our read of the birth of our â— 54 l. 48 loue is for hope And l. 56 they for we P 57. l. 19 of his for of the benefit of his P. 65. l. 8. by meanes of diete for any meanâ—esse of diete P. 69. 13. the most for his most P. 76. 41. put out 4. P. 78. 37. read appointed to a. P 82 35 behoofull for vs to P. 84. 1â— for 52. read 42. P. 90. 19. read for mouth may mouth that we may And P. 128. 24 for sodder soder And l. 35 for and giueth â—â—e giueth P 129. 50. read hypothesie for hypocrisie P. 150 1 for though reade because P. 153 19 put out or accusation and â— 2â— read all other as vvel in their superiour as inferiour places l. 21 alâ—o how to P 159. l. 5. imitation 〈◊〉 for imitation And l. 24 â—aâ—e for haue and line 39. for who rather read whether P 160. 37. put our selfe P 164. 2. read though for according And P 165 1 two other for two vvorthie P. 16â— 38 And for At. P 167 41. read So perf tly obedient was he to God so perfitly louing c. P 17â— read pictured and 17 tell all my and 48. had done their P 183 23 for as read was P 184 20 for 28. read 2 8. P. 185 18. read haue my hope any way P 186 3 read not but he P. 189 l. 40 41 read so great mercy being so great and P 190. 55. read This first p 19 19 for then read euen p. 203 12. for are read we are p. 212 24 read him that And 213. 3 but halfe And 214 5. soule for sonn p 215. last line that euer they p. 227 49 read mighty And 232 37. seeing And 23â— scourge for scorne And 277 20. then by his And 291. 32 committing for omitting p. 335 51 read tutissiâ—am p. 340 39 read The comfort I say is c. And 141 l. 46. 47 thâ— the humanitie And 377 22 let goe And 503 32 for of read vpon 412 47 but a limme for but for a time p 430 line 2 occupâ—tion is for occasion l 6 occasion for ocupation p 432 20 thus for then p. 448 40 for selues the read selues to be the. And last â—ne though some more p. 450 54 read gardedst And 455 24 so the comming And 458 for them but read for them it cannot bâ— but And 459 13 first thing the. And 460. 39 minde all these things to p. 463 l. 4 renew p. 464 1 wickednesses And l. 28 Paul vâ—â—verse p. 476 36 coÌ„manded p. 483 39. Beth graâ—ijah p. 502 1 therefore p. 505 23 Laterane p 518 4 mercy p 524. last line read â—â—iritual for special p. 525 9 for very read verif ed. p. 529 6 Council p. 530 were into a. p 536 28 vehistahaui p 539 44 read yeâ—â—hough they be of the. for no not of the p 545 55 for of then read of these things p 551 7 read Iz el p 5â—2 20. read willingly â—alking in p. 563 28. for Gen. 8 read 19. p. 610 33. for of 21 read also of In that which remaineth such hath been the blessing of God that â—e trust very fewe escapes shall be found like vnto these And thus good Christian Reader crauing thy friendly assiâ—â—ance for the correcting of that which hath escaped vs we commend thee and all the holy labours of eâ—â—y of vs to the most gratious and honourable blessing of God our heauenly Father to the spirituall â—enefit of vs all by the most blessed and effectuall operation of the holy Ghost through Iesus Chriâ—â— our Lord. Amen Thine as their owne euen â—â—olly in the Lord. R. A. R. B.
duly vnderstand and weigh the same Beliefe in God the Sonne who led a most holy iust life full of teÌ„ptations and sufferings in that so high an excellencie should abase it selfe so lowe and so obscurely though it could not for all that but it must needes breake forth like as the Sunne of the firmament doth and in the darkest day casteth forth some light through the thickest cloud thereof Thus farre of the priuate life of our Sauiour NOw let vs likewise call to minde and diligently consider the life of the same our Sauiour in his publike estate and condition that is from the thirtith yeare of his age to the very time of his Passion vnder Pontius Pilate And first let vs consider his manifestation by the publike testimonie and whole Ministerie of Iohn Baptist and then by the testimonie of God the Father and of the holy Ghost at his holy Baptisme which was a publike warrant and most diuine testification from heauen both of the most high person and also of his calling to his most holy office appropriated therevnto And last of all let vs consider of his owne manifesting of himselfe by the execution of the same his office in his most effectuall preaching praying working of miracles c. euen to the last instant of his speciall sufferings before the time of his death All which may be distinguished according to the seuerall Passeouers from yeere to yeere as was mentioned before Let vs therefore as briefly and as plainely as we can seeke to informe and establish our faith in these excellent points from the testimonies of the holy Scriptures And first of all insomuch as the manifestation of our Sauiour by the ministerie of Iohn the Baptist commeth to be considered of vs let vs inquire after it in this order First how he did it by his preaching of him being absent as one specially appointed of God to goe before him to prepare the way for him after that manner that is by stirring vp the hearts of the people to a present expectation and desire after Christ who was now to manifest himselfe Secondly by the pointing of him out with his finger being present among them in such sort that they could not be ignorant who or which he was And both of these by an often repeated testimonie and witnesse the which he most plainely and constantly gaue of him so long as he liued and that not onely while he was at libertie but also in the time of his imprisonment euen to his very martyrdome and death by the vniust and bloody hand of Herod the brother of Philip. All which things that we may vnderstand the better and to the ende they may be of the better credit and authoritie with vs concerning this speciall and most worthy ministerie of Iohn the Baptist therevnto Question What ground of holy Scripture haue you to this purpose Answer We haue both speciall prophecies of it from the mouth of God that it should be so and also the written historie of the performance thereof most notably described by the penne of the Euangelist Luke We haue so indeed Wherefore let vs in the first place call to minde the prophecies and then proceede to the historie shewing the fulfilling of them Question Which are those prophecies that you speake of Answere First the prophecie of Isaiah chap 40. verses 3 4 5. Then the prophecie of Malachie chap 3. in the beginning of the first verse And 4. verses 5. and 6. which are the last wordes of the old Testament Rehearse you the wordes of the Prophet Isaiah Question Which are they Answere 3. A voice cryeth in the wildernes saith the Prophet Prepare yee the way of the Lord make straite in the desâ—rte a path for our God 4. Euery vâ—lley shall be exalted and euery mountaine and hill shall be made low and the crooked shall be straite and the rough places plaine 5. And the glorie of the Lord shall be reuealed and all flesh shall see it together for the mouth of the Lord hath spoken it That this prophecie was giuen forth concerning Iohn Baptist the holy Euangelists doe plainly confirme Mat. chap 3. Mark chap 1. Luk. chap 3. and Iohn chap 1. Rehearse now likewise the Prophecie of Malachie Question Which is that Answere In the beginning of the third chapter thus we read 1. Behold saith the Lord I will send my messenger and he shall prepare the way before me 5. And againe in the two last verses of the 4. chap. thus it is written Behold I will send you Eliah the Prophet before the comming of the great and fearefull day of the Lord. 6. And hee shall turne the heart of the Fathers to the children and the heart of the children to their Fathers lest I come and smite the earth with cursing ExplicatioÌ„ and proofe That these Prophecies of Malachie were likewise giuen forth concerning Iohn Baptist Read Luk 1 17. Mat 11. verses 10.14 Luk. 7.27 and againe Mat 17.9 10 11 12 13. And Mark chap 9 11 12.13 Where it is not onely testified to be so by the Euangelist but also by the Angel of the Lord and by our Sauiour himselfe Thus much concerning the Prophecies The historie shewing the accomplishment of these Prophecies is next to be considered And first concerning the preparation and appointment of Iohn Baptist to this speciall ministerie and seruice Question Where is this recorded Answere In the first chapter of the Gospell according to the Euangelist Luke from the 5. verse to the end of the same chapter Explication and proofe In reading of these parts of this chapter we cannot but conceiue from the accurate and exact report of the Euangelist first concerning the conception of Iohn and then concerning his birth that he is honoured of God as a Person whom he will haue to be of speciall note euen as one appointed from the womb to a most notable and memorable seruice For seeing he is the forerunner and as it were the Herald or Scepter-bearer before our Sauiour who ought to be of more high reputation with vs then any yea then all earthly Princes therefore it must needes follow that we are to esteeme of him as of a more honourable officer and accordingly of his office to be more honourable then any of like place and standing before any earthly Prince or King of this world Question What therefore in the first part of the chapter are those things that the holy Euangelist recordeth concerning his conception which may argue thus much vnto vs Answere First he declareth both the time when and also the place whether God sent his holy and mightie Angel Gabriel from heauen to giue the knowledge of this gracious worke of God to Zacharie a godly Priest of the Lawe whom God appointed to be the Father of this Iohn the Baptist by Elizabeth his wife a like godly and ancient matrone in Israel Moreouer the holy Euangelist setteth downe a full narration of the whole comfortable message
of the Angel containing a description of the singular office and ministerie wherevnto it was the will of God to sanctifie this Sonne of Zacharie and Elizabeth euen from the wombe And furthermore Saint Luke reporteth that the Angel foretold what rare and mightie effects should followe vpon the ministerie of this child and also how he directed Zachariâ— after what manner God would haue the child brought vp and nourished to wit after the manner of an holy Nazarite The Euangelist sheweth also that in this respect the Angel prescribeth Zacharie by the commandement of God to call this his Sonne by the name of Iohn to signifie thereby the great grace and mercie of God not onely toward Zacharie and Elizabeth but also to all Israel in giuing him such a childe These things indeed doth the holy Euangelist notably lay forth in the former part of the chapter beginning at the 5. verse and so forth to the 18. ExplicatioÌ„ proofe Neither is it to be neglected that moreouer and beside all the excellent things already mentioned he declareth further that in so much as Zacharie did not giue credite to the gracious message of the Angel but after a sort reasoned against the possibilitie of it in that incredulously he demanded a signe for the proofe and confirmation of it vnto him he was therefore iustly stricken with dumbnes vntill the time that the child was borne as we read from the 18. verse to the 26. Hetherto of the report which the Euangelist maketh concerning the conception of Iohn in the former part of that chapter Question Now what are those other things which he recordeth in the latter part of the same chapter euen from the 57 verse to the end thereof concerning the birth of Iohn whereby it may yet further appeare that hee was appointed of God to be a singular Person for the execution of a most rare office and Ministerie Answere They are these that followe First the singular and vnwonted ioy of many at his birth according to the word of the Angel to Zacharie Likewise the ioy of Zacharie himselfe not onely at his birth because a child of so gracious a promise was giuen him but also because at the circumcision of the same child his speech was restored vnto him and as it seemeth his hearing likewise in so much as it is said that in the time of his dumbnes they made signes to knowe his minde concerning the name of the child Thirdly the Euangelist Luke recordeth the excellent prophecie and thankesgiuing of Zacharias whereby immediately after the restoring of his speech hee praiseth God and foretelleth the neare approaching of our Sauiour Christ then shortly to followe and the speciall office of his newe borne childe in that hee was assured by the holy Ghost against his former doubting that according to the word of the Angel hee should be the Prophet of the most high to goe before the face of the Lord to prepare his waies And to giue the knowledge of saluation vnto his people by the remission of their sinnes and so forth as it followeth to the last verse of the chapter Fourthly the Euangelist reporteth the extraordinarie education of the childe by his parents and his religious obedience to them according to the commandement of God both for diete and apparel auoiding all delicacie and nicenes in them both according also as the Euangelist Matt testifieth chap 3. verse 4. And the Euangelist Marke chapter 1 6. And our Sauiour Christ Matthewe chapter 11. verse 8. Finally Saint Luke reporteth the extraordinarie grouth of the childe in all spirituall graces meete for the furnishing of him to the execution of his great office against the time thereof as we read in the last verse of the first chapter All these things doe euidently declare that the sending of Iohn the Baptist before our Sauiour Christ was a very great and memorable worke of God ExplicatioÌ„ proofe It must needes be acknowledged to be so indeed vnlesse we will shut our eyes against the light of the cleare spring of the day The same also may be yet further manifest by the speciall calling whereby it pleased God to call him forth so soone as the appointed time was come Let vs therefore come to that Question Where is this speciall callinge foorth of Iohn recorded vnto vs In the first two verses of the third chapter of the Euangelist Lâ—ke It is so indeede And it is very carefully set down as a matter of worthy moment For the time and season thereof is expressed by a manifold description of the date and as it were the period or full point of it Namely in the 15. yeere of Tiberiâ—s the Emperour of Rome and then when Pontius Pilate was vnder him gouernour of Iudea c. Rehearse the words of the text Question How doe you read them Answere 1. Now saith the Euangelist in the fifteenth yeere of the reigne of Tiberius Caesar Pontius Pilate being Gouernour of Iudea and Herod being Tetrarch of Galile and his brother Philip Tetrarch of Iturea and of the countrie of Traconitis and Lysanias the Tetrarch of Abilene 2. When Annas and Caiaphas were the high Priests the word of God came vnto Iohn the Sonne of Zacharias in the wildernes ExplicatioÌ„ proofe The word of God that is the commandement of God came vnto Iohn to wit to his hearing and knowledge commanding and authorizing him from heauen to Preach and Baptize in the name of Iesus Christ shortly to come after him For that this was the word of God which came to Iohn it is euident by that faithfull obedience which hee yeelded to this word in such an execution of his office as not onely Saint Luke but also all other of the Euangelists haue diligently recorded the same for the instruction of vs and the whole Church of Christ in this behalfe whereunto also our Sauiour himselfe giueth witnes Mat 11.7 c. chap 21.25 and Iohn 5.33.34.35 THus much obserued concerning the calling let vs proceed to the execution of his office whereunto he was thus called forth In the which because Iohn according to the most wise direction of the Spirit of God proceeded by certaine degrees let vs accordingly follow him in his footesteps as we shall find him to haue gone before vs. First therefore we finde that he began his ministerie by conuincing the people of their owne most sinfull and damnable estate in themselues that so hee might bring them to earnest and speedie repentance and cause them to see the necessitie of Gods mercie to their saluation the which was now shortly in and by our Sauiour to be more openly and plainly reuealed then yet it had beene And herein did Iohn insist vntill the time that our Sauiour was manifested at his Baptisme Secondly he giueth a more direct and often repeated witnes of him euen to the very time that Herod beheaded him And this did Iohn partly when our Sauiour was Baptised but much more after his Baptisme