through the sanctification of the holy Ghost to take and adopt vs for his children that wee may after a sort sensibly feele and handle the vndoubted certaintie of one couenant made by them all Wherefore like as it is written of circumcision that it was vnto the beleeuing Iewes a seale of that righteousnes which they had by faith Rom. 4.11 so may wee assuredly say of our Christian baptisme the which is vnto vs the same which that was to them that it is a most gratious and authenticall seale of our iustification through faith by the consent of the whole Trinitie Yea so assured a coÌ„firmatioÌ„ hereof is baptisme that the Apostle Peter doubteth not to affirme that we are alreadie saued thereby And so we are indeed as touching the blessed entrance into the state of grace and saluation I speake of all such as doe by the grace of God truly beleeue and trust in that grace which by the will of God himselfe is signified and sealed thereby yea and we may also and ought of dutie by the vertue of the promise of God to be as verily perswaded of our full and perfect saluation in due season yet to come as it we â—aâ— presently the full fruition of it 1. Pet. 3.21 Read also Iohn cha 14. verses 1â— 16 c. This promise therefore must needes be exceedingly comfortable according as the benefit is most singular and great The which comfort of the promise is the next point of our inquirie according to our order propounded SHew therefore in the next place some proofe of holy Scripture for that comfort which we may iustly take in the most blessed testimonie and consent which the holy Trinitie giueth concerning the promise of our redemption iustification and saluation Question What proofe can you alledge for the warrant heereof Answere In the 5. Chapter of the first Epistle of Iohn verses 9.10.11 the holy Apostle setteth out the greatnes of this comfort by a familiar comparison If saith hâ— we receiue the witnesse of men the witnesse of God is greater for this is the witnesse of God which he testified of his Sonne He that beleeueth in the Sonne of God hath the witnesse in himselfe hee that beleeueth not God hath made him a lyar because hee beleeued not the record which GOD hath witnessed of his Sonne And this is the record that God hath giuen vnto vs eternall life and this life is in his Sonne Explication and proofe Heere is in deede a very plaine and familiar demonstration of it For seeing among men the confirmation of euerie matter is established by the testimonâ—e of two or three witnesses Deut. 19.15 Math. 18.16 2. Cor. 13.1 infinitely much more ought the three-fold diuine witnesse of the most holie Trinitie from heauen preuaile with vs to the establishing and confirming of our faith in the most certaine truth of the promise of God And the rather also are wee to comfort our hearts in this assurance The CoÌ„forts benefites because the Lord our God euery way tendering our weakenesse hath added to this threefolde witnesse in heauen a like three-fold witnesse on earth For so saith the same Apostle Iohn in the 8. verse of the same fift Chapter There are three also which beare record in earth the Spirit and the Water and the Blood and these three agree in one And I beseech you let vs marke this comfortable addition diligently For as was obserued before if wee should onely looke to this mysterie of the Trinitie as it is hidden in it selfe and as it were in the most secret closet of the highest heauen it would rather astonish and confound vs then comfort and cheare vp our hearts at the least we should find it so high that wee could not bee able to reach vnto the comfort of it It is Gods exceeding mercie therefore that he hath vouched safe to descend as it were downe to the earth to succour and helpe our weakenesse and to this ende not onely to giue vs the witnesse of his holy spirit inwardly in our soules but also to let vs after a sort to see with our eyes and to feele as it were with our handes life and saluation brought to light for vs insomuch as the blood of our SAVIOVR CHRIST yea euen that water and blood which issued out of his most holy side they doe cleanse vs from all our sinnes and set vs in the high fauour of our most good and gracious God Thus then wee looking to the testimonie of the Father manifested by the Sonne appearing in our nature and immediately sealed vp in our hearts by the holy Ghost who is euen therefore called the Comforter great and singular well may the comfort of our faith bee in the holy Trinitie Yea iustly may it bee esteemed the very treasurie of our comfort According as when the Apostle Paul would wishe and pray the greatest comfort yea euen all the true and best and most compleat comfort that might bee to the Church of GOD in the Citie of Corinth hee concludeth his holy Epistle which hee wrote vnto them with this most sweete farewell The grace of our Lord Iesus Christ and the loue of God and the communion of the holy Ghost be with you all Amen To which purpose also call to minde that which is written Iohn Chap. 17.3 and Rom. 5.1.2.3.4.5 and Ephes 2 18. And in the beginning of the first Epistle of the Apostle Peter his entrance is likewise most comfortable from this doctrine of the Trinitie in respect of the consent both of the Father the Sonne and the holy Ghost in the election redemption iustification and sanctification of his people Question NOw the comfort being thus exceeding great to euery true beleeuer it followeth that the obedience of faith ought of singular dutie to be likewise exceeding great I aske therefore in the fourth place of our inquirie concerning this article what is the dutie belonging to the most sweete and full comfort of faith in the most holy Trinitie Answere The dutie hereof is generally all dutie and the same also to be performed in the most dutifull chearefull earnest and constant manner that may bee euen the same which our Christian and holy Baptisme into the name of the most holy Trinitie doth require That it to say that by the grace of our God we doe as becommeth the obedient children of God our heauenly father most carefully indeuour to shewe forth the fruites of the spirit in the obedience of the Gospell of our Sauiour Christ the Sonne of God and that in all things wee worship the vnitie of the Godhead in the Trinitie of the Persons and the Trinitie in vnitie as the Churches of God haue of ancient time right Christianty professed and so doe also euen at this day ExplicatioÌ„ proofe It is very true that you haue answered For Baptisme being the seale of GODS couenant to vs as circumcision was to the Iewes Genesis 17. it doth likewise answerably require of vs that wee
though this his mighty working by creation may be called also a kinde of begetting in such sense as God is called a Father partly in regard of his works of creation as hath beene declared heretofore The second thing to be obserued in the report of this promise of conception is the instrumentall or materiall cause thereof which was the Virgine Marie So that the word Conceiued is to be referred both to the holy Ghost and also to the blessed Virgin to him as to the author of the conception to her as to the instrument ministring the matter of the conception The reuelation of this most extraordinary conception thus promised to the Virgin Marie is to be accounted of vs a singular mercy and fauour of God not only to the Virgin her selfe but also to vs to the whole Church of God To Marie because otherwise she could not haue possibly conceiued in her minde that her body had beene conceiued by the holy Ghost with the Sonne of God She should haue beene confounded rather then reioyced at this so strange and vnsearcheable a worke of God Well might she haue had peace in her conscience in that she knew well that she had neuer dishonested her selfe but comfort of faith how could she haue had any but by reuelation from God The reuelation of this mystery therefore was a singular mercy of God to Marie her selfe as was said But not onely to her but also to vs and to the whole Church as was further affirmed And the rather considering as well the honourable Messenger that was sent euen the holy Angell of God as the notable manner of his doing of the message from the Lord. First by an vnwonted salutation verse 28. Secondly by a sweete and comfortable incouraging of the blessed Virgin against her feare by reason of his sodaine appearing to her being alone and because of the same his strange and vnwonted salutation verse 30. Thirdly by a plaine narration of the whole matter vnto her with an excellent description of the childe what maner of one he should be ver 31 32 33. Fourthly by a notable description of the manner of the conception how it should be wrought and effected in the wombe of the Virgin for her further satisfaction and confirmation against all her doubtings verse 35. Yea so as the Angel would not leaue her till she was put out of all doubt To the which end he gaue her also a very rare signe and token for the further establishing of her faith For he discouereth vnto her the conception of old barren Elizabeth and the time how long since so that she might perceiue that Elizabeth was then vpon her quickening with childe verses 36.37 as Marie found it to be true shortly after euen as the Angell had told For shee going to Elizabeth at her very comming to her the childe did spring in the wombe of Elizabeth and therevpon Elizabeth moued by the holy Ghost reioyced and saluted Marie by the most honourable name of the mother of the Lord and shewed her selfe thankfull to God Wherevpon Marie also brake forth in a very heauenly and propheticall thanks-giuing as it followeth in the same chapter So then from this notable message of the Angel the Virgin Marie being plainely informed and obtaining victorie both against her astonishment and also against all succeeding doubtings it is so much the more vndoubted a confirmation to our owne faith that she was that Virgin which God in his most holy prouidence had set apart and appointed therevnto To the which purpose also the diligence of the holy Euangelist yeeldeth a memorable furtherance in that he certifieth vs of the time when this blessed message was sent to what place to what person euen to this Marie whom he also describeth by as particular circumstances as might be verses 26.27 Thus the narration of this immediate promise of the conception of our Sauiour by the holy Ghost was a great mercie of God The Comforts both to the blessed Virgine Marie and also to vs and to the whole Church of God ANd thus being assured of the promise wee come to inquire of the Comforts Question arising to our faith from the assurance of the same What may these comforts be Answere This most holy conception of our Sauiour Christ is as it were the foundation of all our comfort concerning his humane nature in so much as if he had not been conceiued he could neuer haue beene borne nor haue wrought or suffered any thing at all for vs. Likewise the comfort is exceeding great in that we are hereby assured that hee in whom we belieue is not only the true Christ according to the prophesies of the holy Scriptures fulfilled in his conception but also that he was euen from his conception perfectly fitted to be a most worthie al-sufficient mediator and Sauiour vnto vs and for vs. Moreouer the vnion of our humane nature in him to the diuine is generally the ground of all comfort in so much as hereby his humane nature is made the meanes and as it were the condite-pipes to cleanse our filthy nature and to conuay all graces and euen the gift of eternall life it selfe vnto vs from the diuine nature which alone is the euer-springing yea the euer-ouerflowing fountaine of the water of life Finally this Personal vnion of the humane nature of our Sauiour with the diuine nature is the very ground of our vniting and espousing with Christ and so of our revniting to God wherein standeth all our happines Explication and proofe It is very true Our coniunction with God is our happines euen as on the contrary it was from the beginning our miserie that wee were seperated from him through the fall of our first father Adam For thereby beside the guiltines of his sinne wee haue in our selues an originall fountaine of all sinne the which of the owne accord doth continually flow forth to our eternall destruction both of body and soule vnles God should be mercifull vnto vs. Ier. 6. verses 7.8 Now therefore seeing by our Sauiour Christ alone wee are reconciled to God and through him revnited in a perfect league of peace and friendship neuer to be dissolued any more yea seeing we are in and by Christ one with God and he with vs it is manifest that herein resteth all our happines as vpon the onely sure ground and foundation So that whatsoeuer we lost by Adams defection that yea a farre more excellent estate is restored vnto vs by our Sauiour Christ both for righteousnes and holines and also for happines and glorie partly to be apprehended by faith here and fully and really to be enioied for euer in the kingdome of heauen For our Sauiour Christ is made of God to be vnto vs wisedome and righteousnes and sanctification and redemption 1. Cor. 1.30 Ye are of him in Christ Iesus saith the Apostle who of God is made vnto vs wisedome c. That according as it is written He that reioyceth
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
vnderstand the words of remitting and retaining as they are here spoken of in respect of sinne Answere Sinne which is the transgression of the law of God as hath beene declared before is in the holy scriptures compared to debts the which in strict course of law euery debter standeth bound to satisfie his creditor for or else he forfaiteth the penalty of the obligation how great so euer it be To remit sinne therefore when it is referred to God it is of free grace and mercy to forgiue sinne as if it had neuer beene committed and therewithall to cancell the obligation that is to say to put away the guiltines and to stay the punishment duâ— to the forfaiture for euer On the contrary to retaine sinne is in iustice to hold the obstinate sinner guilty and to enforce the punishment due to the same by vertue of the obligation bearing full strength still to the vtter conuiction and ouerthrow of him by the iust sentence of the Iudge according to the tenure of the obligation howe great so euer the forfaiture be ExplicatioÌ„ This in deede is the meaning of these words of remitting and retaining of sinne which our Sauiour heere speaketh of as it is euident in that as was said sinne is in the holy Scriptures likened to a debt And that it is so the fift petition of the Lords prayer doeth plainly confirme Forgiue vs our debts for so is the Greeke word opheilemata as we also forgiue our debters Tois opheiletais emon Math. 6.12 and Luke 11.4 For euen wee doe forgiue euery one that is indebted to vs panti opheilonti emin Likewise in the parable of the forgiuing of the tenne thousand talents Math. 18.23 c. And in the parable of the two debters whose debts the Creditor forgaue to the one lesse to the other more Luke 7.40.41 c. These debts the Euangelist Math. calleth offences our trespasses immediatly after the Lords prayer chap. 6.14 15. paraptomata Such therefore is the most tender mercie of God our heauenly Father that hee doth most freely as touching our selues euen for our Lord Iesus Christ his sake pardon the sinnes of all that doe truly repent and beleeue the Gospell and setteth vs free both from the guiltines and also from the punishment of our sinnes both temporall and eternall like as a Creditor should free his debtor from his debt by cancelling the obligation as was touched before According to that Coloss 2.13.14 God hath quickned you together with Christ forgiuing you all your trespasses and putting out the handwriting of ordinances that was against vs which was contrarie vnto vs hee euen tooke it out of the way and fastned it vpon the Crosse c. Reade also Romanes 3.24 and chapter 3.4 and Isai 43.21.22.23.24.25 and Iob 34.31 In either of which places both Isai and Elihu doe make it a soueraigne prerogatiue belonging to God alone to take away sinnes and to say I haue pardoned I will not destroy On the contrary such is the perfect iustice of God against euery impenitent and obstinate sinner specially such as despise grace offered by the Gospell and be cruelly bent against their brâ—thren that hee will exact the vttermost farthing at the hands of all such as we read Math. 6.14.15 and ch 18.32.33.34.35 Read also Math. 25. ver 24. c. 30. And this also doth the Lord challenge as proper to himselfe in that he saith oftentimes Vengeance is mine and I will repay Rom. 12.19 Hetherto concerning the meaning of the words of remitting and retaining of sinne But now in the second place insomuch as both the forgiuenes of sinne and also the punishment of sinne belongeth properly to God and he is so minded as it is most meete that he will giue his glory to no other Isai 48.11 Question How may the remitting and the retaining of sinne be ascribed to any mortall man Answere That which our Sauiour Christ promiseth and assureth to his disciples in this behalfe is to be vnderstood only of a ministeriall seruice and not of any absolute power which he minded to giue vnto them ExplicatioÌ„ proofe It must needes be so For otherwise our Sauiour should displace himselfe and set them vpon his throne which for vs once to speake of think were most blasphemous and absurd Neither could it euer come into the thought of our Sauiour so to doe His meaning is therfore onely to assure them that while they shal according to his will and commandement either publikely preach to many or more particularly pronounce to any one whosoeuer hee be that truly repenteth remission of his sinnes whither it be at his first calling or vpon the renuing of his repentance after that he hath by some tentation fallen into any sinne and hath beene reproued censured yea though the occasion should require that he should be excoÌ„municated and cut off from the Church for the same that the sinnes of all such shal be forgiuen them according to the preaching of his Ministers and according to that most gratious promise which he hath made Ezech. 18.23.27.28.29.30.31.32 And 1. Ioh. 1.9 and ch 2.1.2 And on the contrary part the meaning of our Sauiour is that while his disciples executing their office of Apostleship shall according to his will and coÌ„mandement either publikely preach to many or more particularly vpon any speciall occasion pronounce the wrath of God and eternall condemnation against any impenitent and obstinate sinner in a iust course of disciplinarie proceeding censure that they shall accordingly perish and be damned for euer This is no other thing but that which our Sauiour had told the same his chiefe disciples of before this time though they did not then so clearely conceiue consider of it as we read Math. 16 ver 18.19 where our Sauiour spake thus concerning theÌ„ all as appeareth in this place of Iohn though by name to Peter then vpon that special occasion which was giuen by Peter our Sauiour there saying I say also vnto thee that thou art Peter and vpon this rocke Our Sauiour it may be pointing to himselfe as Ioh. 2.19 but assuredly meaning himselfe whoÌ„ Peter in the name of all the rest had professed to be the Christ the Sonne of the liuing God verse 16. I will build my Church saith our Sauiour and the gates of hell shall not ouercome it And I will giue vnto thee the keyes of the Kingdome of heauen and whatsoeuer thou shalt binde vpon earth shall be bound in heauen and whatsoeuer thou shalt loose vpon earth shall be loosed in heauen That is to say the effect shall certainly followe while Peter or any of all the rest as wee haue seene before shall either binde or vnloose open or shut the Kingdome of heauen in such sort as our Sauiour himselfe prescribeth For otherwise as our Sauiour speaketh of himself Reu 3.7 He alone hath the key of Dauid who openeth no man shutteth shutteth no maÌ„ openeth Hee reuerseth all vniust
from the dead dieth no more death hath no more dominion ouer him For in that hee died he died once to sinne that is to take away the power and strength of sinne in those that beleeue in him but in that he liueth he liueth to God that is immortallie in his eternall glory And Reuel 1.17.18 Feare not saith our Sauiour himselfe to the Apostle Iohn I am the first and the last And I am aliue but was dead and behold I am aliue for euermore Amen and I haue the keyes of hell and of death Finally he is in this respect called and is in very deede The Lord of life and glorie Act. 3.15 and 1. Cor. ◠8 Heb. 7.24 25. This man because he endureth euer he hath an euerlasting Priesthood wherefore he is able also perfectly to saue them that come vnto God by him seeing he euer liueth to make intercession for them And chap. 9.28 THus then we hauing the meaning of this Article of our Sauiours resurrection from the dead let vs according to our order come to the promise and then to the vse of it being apprehended by faith first touching that comfort which it yeeldeth to vs from our Sauiour Christ and then for dutie which it requireth at our hands toward him as a fruit of our thankfulnesse for the same Question What promise haue we that our Lord Iesus Christ should rise againe from the dead for our benefit Answer We haue the propheticall promise of it in the 16. Psalme as it is euident by the allegation of the Apostle Peter in the 2. chapter of the Acts of the Apostles verses 25 c. And of the Apostle Paul in the 13. chapter verses 32 33 34. c yea we haue the propheticall promise of the whole glorification of our Sauiour to our aduancement in the 2. Psalme For aske of me saith the Lord and I will giue thee the heathen for thine inheritance and the ends of the earth for thy possession Explicatiō and proofe It is very true And this no doubt is for the singular benefit and preferment of euery beleeuing Gentile as well as of the beleeuing Iewes as we may see the same gratious promise of the Lord yet further confirmed by the Prophet Isaias chap. 53.10 11 12. He shall see his seede and shall prolong his daies and the will of the Lord shall prosper in his hands c. The Prophet sheweth what should follow after the death of our Sauiour according as it is come to passe in a great part and shall be still more and more for euer according to the former prophecies of the holy Scriptures and according to the testimonie of our Sauiour Christ himselfe Luke 24. verses 26 27. and verses 46 47 48 49. BVt these things belong to the comfort of faith in respect of the resurrection of our Sauiour Let vs therefore proceede vnto it Question Answer Explication What is the vse of this Article for the comfort of our faith It is very great and that also sundry waies It is verie true For the comfort of the resurrection of our Sauiour is as it were the haruest of his death in such sense as our Sauiour himselfe compareth his death vnto the seede time thereof Iohn 12 23.24 saying The houre is come that the Sonne of man must be glorified Verily verily I say vnto you Except the wheate corne fall into the ground and die it abideth alone but if it die it bringeth forth much fruit c. Now wee know that the time of haruest The Comforts is a time of greater ioy then is the seede time And againe the Sunne rising is more glorious then the Sunne going downe So is the resurrection of our Sauiour Christ in comparison of his death For though the death hath purchased yet the resurrection putteth into possession Though all are lapped vp in the death yet they are not clearely vnfolded but by the resurrection c. And for this cause it was that vsually when our Sauiour spake of his suffering death which in themselues were vncomfortable he was wont to adde the doctrine and promise of his resurrection as a certaine larde or sweetning vnto it as Matthew chapter 16.21 and chapter 17.21 23. and chap. 20.18 19 20. and chap. 26.31 32. And Marke 14.28 Likewise Luke 18.31 32 33. and cha 24.6 7 8. where the holy Angells doe put his Disciples in remembrance thereof at the time of his resurrection But because as was saide the comfort of the resurrection is manifolde let vs not content our selues with a generall conceit or obseruation but let vs come to the particulars And whereas we cannot looke by and by to draw in so full a draught of comfort as is offered vnto vs therein let vs not be lesse wise by the wisedome of spirituall grace then the little infant is by naturall instinct who though the milke of the mothers breast come not at the first yet ceaseth not drawing till the milke streameth forth For assuredly the breasts of the word of God the olde and newe Testament the one promising the other performing they are euen pent with the sincere milke of the Spirit of God aboundantly sufficient to satisfie all those that as newe borne babes will lie drawing at the same and will not be like those who are so besotted with carelesnesse in seeking after the comfort of the holy Scriptures as if there were sufficiencie of knowledge in ignorance comfort enough in a sencelesse conceit of heauenly things But let not vs be such but let vs be carefull to seeke inquire after all the comforts which this excellent Article as the sunshine of Gods holy Spirit shining vpon our dead hearts may by the warme and healthfull beames thereof minister vnto vs. Which therefore are those manifold and great comforts which the faith of the resurrection of our Sauiour Christ doe minister vnto vs Question and to all such as doe truly beleeue in the same Answer 1 First our Sauiour Christ is by his resurrection from the dead mightily declared to bee the Sonne of God and the verie true Messiah and promised Sauiour of his Church to this verie ende that our faith and hope might bee in GOD who raised him from the dead and thereby gaue him glory in the middest of his people 3 Secondly it is a publike and reall confirmation that hee hath perfectly fulfilled all righteousnesse and holinesse in the sight of God and that we by the imputation of his righteousnesse and holinesse are perfectly iustified from all our sinnes through the satisfaction and price of his death 3 Thirdly hence was the treasure-house of the manifolde gifts and graces of the holie Ghost as it were vnlocked and set open that they might bee more plenteouslie powred downe from heauen vppon his Apostles first and so by their ministerie vpon all Nations of the worlde both Iewes and Gentiles whosoeuer among them should beleeue in his name For euen hereby also the doore was set
doth necessarily require Thus much in way of rendering some account of the present enterprise with this admonition necessarily as I suppose inserted in respect of some who without such caution were most like to mislike to their owne greatest harme But to returne my speech to you the reuerend and learned Preachers of Gods word this doe I now humbly beseech of you in the Lord Iesus that insomuch as yee are the salt of the earth the light of the world and Stewards in the Lords house appointed by God himselfe to giue to euery one his portion in due season that you would as ye doe and yet still more and more consider the peerlesse dignitie efficacie of your office of Preaching farre excelling all writing or printing with incke and paper both for the daily calling and edifying of the Church of God as well in knowledge and comfort of faith as vnto obedience of life euen to the comming of our Lord Iesus at the ende of the world You are by your holy Preaching the most actiue pen-men of the holy Ghost to write yea to ingraue all holy doctrine and godlines in the heartes of all the Elect of God with a farre more deepe and firme impression then can be made in any thinne and shallowe papers You are those holy instruments of God which are most effectual both to giue the clearest light of knowledg and to work the best impressions in memorie and to bring the conscience to greatest remorse and to affect the heart with the sweetest and most durable comfort and also most powerfully to stirre vp to the practise of the duties of a godly life then any other can be Whence it is and no doubt hath alwaies bin found that among the godly such speeches as followe haue more often proceeded from their hearing of the word preached then from priuate reading or any other meanes I neuer vnderstood this point saith one so well as I did by such a Sermon I remember such a point well saith another euer since I heard such a text handeled I was neuer pricked in coÌ„science as I was at such a Sermon saith a third Me thought the Preacher spake particularly to me c. I was greatly coÌ„forted saith a fourth by the doctrine of such a Preacher at such such a time Wee see well nowe say all that haue any grace in them with one consent that we ought to be more carefull to heare the word preâ—â—hed and to pray more earnestly to God for his blessing vpon it then euer we thought before These kinde of speeches I say being often in the mouthes of such Christians as be reuerend hearers of Sermons doe euidently declare that Preaching hath a speciall power giuen it of God to worke most mightie effects in the hearts of the people of God aboue al that any readings or other priuate or publicke exercises of religion can worke So that though reading of good bookes is very profitable to such as doe in godly manner acquaint themselues therewithall yet in commending of the reading of godly writings we must alwaies admonish â—he people that they preferre the hearing of holy Sermons and the reading of the holy Scriptures before their reading of any other writinges besides Yea so iust cause is there to admonish all other hereof that the most godly and learned Preachers themselues will from their owne experience easily acknowledge that they could not haue vnderstoode the mysteries of Gods truth so clearely nor haue found them so comfortable by their owne reading prayer and meditation as by the grace of God they now do in a more liberall taste of Gods power and glory had they not their owne selues not onely preached the same to others but also heard the same mysteries preached by other Ministers vnto them And so doe I willingly confesse concerning my selfe and the present Treasurie so called in these bookes O therefore be ye intreated for the Lords cause to labour to the fulfilling of the most worthie and noble dutie of your office that is the dutie of preaching which of all other is the most worthy in the sight of God most profitable to his Church Without the which no doubt all writing yea euen the holy Scriptures themselues would lie contemned and despised and without any fruit vnlesse the people were put in minde of their duty yea if they were not earnestly stirred vp by you to haue the due regard of them Spartam igitur vos nacti estis reuereÌ„di in Christo Patres ac Fratres vos inquam prae coeteris Prouinciam sanè selectissimam Hanc igitur macti virtute vestra coelitus sc inspirata maxime .i. qua poteritis fide diligentia exornate Ita Deum remuneratorem experiemini benignissimum locupletissimumque Ego similiter eadem gratia diuina fretus vestrae virtutis imitator maximé in votis habeo vt in idem vobiscum opus totis viribus huic scribendi negotio temperans multo deinceps accuratius Domino pro sua immensa bonitate concedente incumbam Optimé valete And now hence-forth extending my speech yet more generally this I desire that all might vnderstand that albeit this booke is in some most dutifull regard dedicated to the right worshipfull aboue named insomuch as it pleased God by their good meanes to vouchsafe mee the principall time of such quiet peace and rest with libertie leisure comfort and maintenance in the Church of God wherein I might write any thing at all worthy the reading of any Neuerthelesse that which I doe in speciall manner dedicate to them as most properly and of best right belonging to them the same doe I froÌ„ a more common affection of christian loue and duty and with their very Christian good liking I am sure communicate also to you Wishing and praying with all my heart that it may be aboundantly blessed of God to the singular both profit and comfort not onely of them and theirs but also of you and of all that do belong vnto you To the which end and purpose two things do I hence-forth most instantly request of you First that you would esteeme of these writings only as of a fruit of that holy prophecie or interpretation which is an ordinary gift of God in his church to help toward the more cleare vnderstanding of that manifold wisedome of God which is fully and perfectly contained in his owne most holy Scriptures alone and therewithall to lay open more plainely that manifold comfort which is inclosed in them and likewise to make it more manifest how plentifull fruites of thankfulnes and obedience is due from vs to God according to the same For as touching the thinges themselues they are as was saide euen now to be found most perfectly treasured vp in the holy Scriptures of GOD himselfe and in no other writings beside Neither in very deede doe these holy Scriptures of God stand in need of any other method and disposing nor of any other interpretation then their owne most pure
First therefore I would haue you shewe me as you haue bene taught what the Gospell is Question The holy Gospell is a most ioyfull doctrine or diuine message of most glad tydings sent and published to the world from God himselfe Answere and by the Ministery of his faithfull seruants the which teacheth and assureth euery one that heareth and receiueth it both what that righteousnesse and saluation is together with the causes and particular fruites or benefits and comforts of the same which is to be apprehended and layed hold vpon onely by faith in Christ and also what manner of obedience that is which God requireth and accepteth onely as a fruit of thankefulnesse but for no part of iustification or for any peece of the merit of saluatioÌ„ before him of euery one to whoÌ„ the same righteousnesse and saluation with all the fruits benefits and comforts thereof doe through his most free grace and mercy in Christ Iesus appertaine and belong The morall Lawe of God as hath beene declared in the former part of our Catechisme is a diuine rule or doctrine ExplicatioÌ„ and proofe teaching and commanding the perfect righteousnes of workes the which if a man could perfectly fulfill hee should surely liue therein Leuit. 18.5 And to that effect doth our Sauiour Christ answere him who asked what he might doe that he might inherit eternal life Thou knowest the commandements saith our Sauiour c. as though he should haue said Thou canst not possibly haue a more perfect rule of the righteousnes of the outward workes and actions of thy life and of the right holy disposition and inward affection of thy heart according to the first creation of mankinde then the Lawe of God is Matth. 19 16 c. Mark 10 17 c. Luk. 18 18. c. But because as we haue beene further instructed we are now of a very sinfull disposition What the Goâ—pelâ— is and euen through the corruption of nature trangressors of the law the law is so â—ar from all grace of iustifying sauing of vs that it doth most iustly conuince vs of sin and consequeÌ„tly of iust deserued wrath from the iudgment seat of God Wherefore necessarily are we all to seeke to be iustified an other way that iâ— by the free grace fatherly mercy of God through the righteousnes holines of the works merit of the perfect obedieÌ„ce of the son of God our Lord Iesus Christ and not by our owne workes either already wrought or wâ—â—ch we may at any time hereafter possibly worke For this cause behold I beseech you the wonderfull grace most rich and precioâ—s mercy of our God in that as was now answered hee hath not onely pâ—bâ—â—â—â—ed this doctrine of free grace through the righteousnes of our L Iesus Christ â—o iustification saluatioÌ„ the which the law strictly taken doth not directly so much as once tel vs of but also for that he is most graciously minded to giâ—e vs the knowledge faith yea euen the very possession whole fruit of it This part of holy doctrine is of vs called the Gospell the which in the greek langâ—age wherein it was first written by the holy Euangelists in the new Testament euidently signifieth good tydings or a ioyfull and gladsome message The Greeke word is Euaggelion compounded of Eu which noteth the goodnes and commoditie or the praise and commendation of a thing and of Aggello which is To bring tidings or to report declare a message Of these Greek words ioyned in one not onely those four who wrote the history of our Sa Christ but also such as were special attendants vpon the Apostles to preach where they had once planted the Gospell Luk 4.18 Ephes 2 1â— 1. Cor. 1. â—7 1. Pet. 1.25 Rom. 10.15 Gâ—â— 1.8.9 Reu. â—1 20 ch 2. 1. c. are called Euangelists Yea froÌ„ these Greeke words compounded in one all Preaching is called Euangelizing And from Aggello Preachers are called sometimes Angels that is such as are sent in the name of God vpon this his most honourable and ioyfull message The Gospel as we call it in our Engliâ—h doth not onely in the latine tongue but also in diuers other languages take the name from the same Greek words and is made the vulgar common speech in many Christian churches like as diuers other both greek hebrew words are pertaining to the Gospell such as are Iesus Messiah Christ c. Yea among those of the heathen also who haue vsed the latine speech good and welcome newes or messages such as among them haue beene thought worthy any reward to the bringers Cicero ad Att. c lib. 2. Appâ—â—nece Ciceâ—â— Homer â—â—ysâ— v p. 152 â—â—â—rat â— Arâ—â— Nenâ—p Ellâ—t or sacrifice and thankes to God they haue beene by ancient vse called from the same Greeke words Euangelia according to the example of the Grecians themselues going bâ—fore them therein The same vse is of the hebrew word Besorah answering to this as we read 2. Sam 4.10 One that brought Dauid tidings of Saules death thought that Dauid would haue giuen him a reward for his tidings The word ther is Besorah And in the same place it is said that he which reported this to Dauid thought himselfe to be Chimbassar as one bringing such tydings as should be welcome For such is the vsuall signification of the verbe Bissar of this substantiue Besorah as we may perceiue by that which we read 1. Sam. 31 9. The Philistines are said to publish the death of Saul and his sons for ioyful newes or tydings and to the praise of their idolls But 2. Sam. 1 20. Publish it not saith Dauid Al Tebassru lest the daughters of the Philistines reioyce lest the daughters of the vncircumcised triumph read also ch 18. v. 19. v. 27 v. 31. And 2. king 7 9 Ps 68 11. This therefore being a word vsed to signifie all good welcome tydings it is in the holy Scriptures for excellencies sake transferred to note out the best newes aboue all other euen the publishing of the ioyfull tydings of the Gospel For the which read Isay 40 9. O thou that bringest good tydings to Zion Mebâ—stereth that is as it is well translated Euangelizas preachest the Gospell c. And likewise ch 41 27. I wil giue to Ierusalem saith the Lord one that shall bring good tydings Mebassar This messenger is Christ ch 61 1. The Lord hath sent me to Preach good tydings to the poore And of all Preachers of the Gospell it is saide more generally ch 52 vers 7. according also as the Apostle Paul alleadgeth it Rom. 10.15 O how beautifull vpon the mountaines are the feet of him that declareth and publisheth peace that declareth good tydings and publisheth saluation saying vnto Zion Thy God raigneth And Nahum Chap. 1.15 Read also Psalm 40.9 and Psal 96 2. Finally from this Hebrew word the holy Euangelists who wrot the History of the Gospell are
10.32 c. and chap 11.24 c. That Faith incourageth to Prayer wee may reason from that which the Apostle Paul writeth Romans 10.14 For it is a fruit of faith yea so a fruit as without Faith there can be no true prayer or calling vppon the name of God Read also chapt 8.15 The Spirit of adoption incourageth to prayer But where this Spirit is not euen that Spirit which is onely receiued by Faith there is no readinesse to true and faithfull prayer What profit should wee haue say Infidells if wee should pray vnto God Iob 21.15 And Psal 14.4 They call not vpon the Lorde See also a fearfull example Mal 3.14 Yee haue said It is in vaine to serue God c. That faith doth solicite to repentance and care of a godly life wee may perceiue Gal chap 5. verse 6. Faith worketh by loue Reade also and rightly vnderstand the 2. chap of the epistle of the Apostle Iames who as by the grace of God wee shall declare more at large afterward consenteth with the Apostle Paul in shewing what manner of faith the true iustifiyng faith is namely such a faith as feedeth the hungrie clotheth the naked and is not a verball faith onely c. Likewise teacheth S. Iohn 1. ep ch 3. verses 2.3 Euery man saith hee that hath this hope in him that is in God hee purgeth himselfe And verse 17. This wee shall yet further perceiue 2 Pet 2.22 Ps 14.1 Ephes 4.30 1. Cor. 6.15 if wee consider that saith hath very manie and mightie reasons at hand to withdraw from sinne and to mooue vnto godlines of life From sinne because sinne is in it selfe a most vile and filthy thing because it is highly displeasing and abhominable in the sight of God because it grieueth his holy Spirit whereby wee are sealed vnto the day of redemption because also in respect of our Sauiour Christ it is a most vnseemelie thing that any being a member of his most holy Body should not bee sutable to the Head in some measure of holines c. But no reason is more mighty then when faith deeply weigheth with it selfe that the least sin could no way else be satisfied for vnto the Iustice of God offended therwith but by the most grieuous sufferings death of our Sauiour Christ And vnto godlines of life it moueth the beleeuer by laying before him all the mercies of God specially this of our redemption through the same his most bitter sufferings euen to the sheadding of his most precious heartblood for vs most wretched and vnworthy sinners Reade Rom. 12.1.2 and 2. Cor. 6.18 I will bee a Father vnto you and yee shall be my sonnes and daughters saith the Lord allmightie And chapt 7.1 Seeing then wee haue these promises dearelie beloued saith the holie Apostle let vs cleanse our selues from all the filthinesse of the flesh and the spirit and growe vp to full holinesse in the feare of God To conclude That faith is accompanied with hope in a patient wayting vpon God for euerlasting happinesse and saluation Wee reade Tit. 1.1.2 The faith of Gods elect is said to be vnder the hope of eternall life Let vs to the same ende consider the confession of the Apostle Paul Act 24.14.15 This I confesse vnto thee c. that I beleeue c. And haue hope toward God that the resurrection of the dead shall he both of the iust vniust Let vs consider it also by calling to minde the example of Abrahams faith who aboue hope beleeued vnder hope c. Rom. 4.18 And there followeth an other expresse and notable proofe chapt 5.1.2 c. For being iustified by faith c. Wee reioyce vnder the hope of the glorie of God Moreouer in the same epistle chap. 8. verses 23.24 Wee are saued by hope c. And wee doe with patience abide for that which wee see not Read also 2. Cor. 4.16 c. and Hebr 6.18 c. And chap 10.35 c. And chap 12.1.2 c there is a notable exhortation mouing vs to patience Likewise Iames chap verses 2.3.4 and verse 12. Blessed is the man that endureth tentation c. And 1. Pet. 4.12 c. Read also Isai 28.16 Hee that beleeueth shall not make haste And chapt 64.3.4 God worketh things aboue expectation to those that waite for him In the 5. Psal verse 3. wee haue the notable example of a patient waiter And againe Psal 85.8 And Psa 147.11 God delighteth in those that practise this excellent vertue God iustifieth sinners God iustifieth sinners THus farre of the nature of the true iustifying Faith Let vs nowe hasten forward as fast as wee can For albeit manie things more might be added yet hoping that this which hath bin already laid forth may well suffice for our present purpose I desire that you should without all further delay shewe to whom that promise of iustification and saluation wherevpon the iustifying faith dependeth is made Question What is your answere to this Answere God of his infinite goodnesse and mercie hath promised that he will for his onely Sonne our Lord Iesus Christes sake iustifie and saue euery poore soule neuer so sinfull and damnable in themselues and by reason of the former wickednesse of their liues Whosoeuer after they haue truly knowne the grace of God shall thenceforth constantly beleeue in the name of his Sonne and as a liuely fruit therof earnestly repent them of their sinnes and leade a newe life Explicatiō proofe This is plainely confirmed in the 3. chapt of the Euangelist Iohn verse 16. God so loued the world c. Reade also Isai 56.3 c. Let not the sonne of the stranger that is ioyned to the Lord speake and say The Lord hath surelie separated me from his people neither let the Eunuch say Beholde I am a drie tree For thus saith the Lord vnto the Eunuches that keepe my Sabbaths and choose the thing that pleaseth me and take hold of my couenant Euen vnto them will I giue in my house and within my walls a place and a name better then of the Sonnes and of the daughters c. Yea as it is in the first chapter of this prophesie Though saith the Lord your sinnes were as crimsin they shal be made white as snowe though they were red like skarlet they shall be as wooll And that it is the gratious good pleasure of God to iustifie and saue sinners yea most grieuous sinners it is not onely testified in word as wee read Rom. 4. vers 5. To him that worketh not but beleeueth in him that iustifieth the vngodlie his faith is counted for righteousnes Euen as Dauid declareth the blessednes of that man vnto whom God imputeth righteousnes without works saying Blessed are they whose iniquities are forgiuen c. But the same thing is also confirmed ipso facto as a man may say and by canonicall experience I meane by experience according to the canon and rule of the holie Scriptures For
whom did our Sauiour Christ call but sinners to repentance Yea and among theÌ„ whom rather did he call then such sinners as were of most infamous condition and offence of life in comparison of many others Matt. 9. vers 10.11.12.13 And doth not our Sauiour Christ himselfe professe that he came not to call the righteous that is not onely such as in their owne proud opinion were such but euen such as were indeed free from the coÌ„mon crimes that some other were stained withall whosoeuer of theÌ„ would not humble themselues in respect of their more inward and hidden corruptions Doth he not plainly affirme that Publicans and harlots truely repenting should goe before hipocrites and iusticiaries into the kingdome of heauen Matt. 21.31 And hereof the woman of Samaria Iohn 4. and that other sinfull woman Luke 7.37 c. And the Apostle Paul also 1. Tim. 1.13.14.15.16 Likewise that sinnefull thiefe vpon the crosse may be liuely examples And all according to those comfortable promises of God Ier. 31.33.34 Heb. 8.12 Isai cha 53. Ezek 18. At what time soeuer a sinner doth repent him of his sinnes I will blot all his wickednes out of my remembrance saith the Lorde But heere I beseech you let none take that with the left hand and by a sinister and wrong interpretation which is deliuered with the right hand That it let none abuse that to encourage himselfe to anie licence to sinne which is onely spoken to magnifie the great mercie of GOD and to prouoke and incourage sinners in the comfortable hope thereof speedily to leaue and forsake their sinnes It is as wee know or ought to know euery one of vs the duety euen of children from their yongest yeeres according to that which our Christian baptisme challengeth at all our hands to settle their heartes What iustification is to serue God their Creator and Father Much more then ought euerie one of vs as we are of more yeeres and haue hetherto neglected our duety to be without delay most heartily sory for it and therefore henceforward to be the more carefull c. For albeit it is an vndoubted truth that God will receiue euery sinner that shall come vnto him and truelie beleeue in the name of Iesus Christ vnfeinedly repenting them of their sinnes yet how knowest thou that hee will hereafter giue thee the gift of faith and repentance if thou doe despise the present offer which is tendered for to daye according as wee reade To daye if yee will heare his voyce harden not your hearts c. True repentance is in deed neuer too late as one truelie saith but late repentance is seldome true Heerein delayes are most dangerous as wee shall further perceiue when wee come to inquire out the doctrine of repentance In the meane while wee will conclude this point with the words of the holie Apostle Paul Rom 6.1 Shall wee continue still in sinne that grace may abounde God forbid VVhat Iustification is THese things thus hetherto obserued now to the end we may vnderstand the matter in hand to our more full vse and comfort three things are yet a little further to be inquired into of vs. First what the meaning of this word to Iustifie is Secondly what is meant by Saluation or to saue Thirdlie what Repentance is For to the end we may vnderstand the minde of God it is meete that wee should be carefull to vnderstand the words which God vseth to expresse the same vnto vs by speciallie such as be in the science of Religion the most high and excellent science of all other as it were wordes of Arte the which haue a peculiar sense proper vnto them Question First therefore what doth this word to Iustifie signifie in this our Christian doctrine of Iustification by faith Answere This word Iustification or to iustifie it signifieth a full and perfect clearing and discharging of the offendor from the euerlasting wrath and condemnation of God by the free pardon of his sinnes for Iesus Christs sake It signifieth also therewithall the imputing of the perfect righteousnesse of Christ to euery sinner trulie beleeuing in him and that of the â—ame most free grace and mercie of God Explication proof That this is so wee may euidently perceiue by that which is written Rom. 4. verses 5.6.7.8 the place alledged a little before Likewise by that which wee reade further verse 22. euen to the ende of the same 4. chapter Moreouer by that which wee reade 2. Cor. 5.21 God hath made him to be sinne for vs who knew no sinne that we might be made the righteousnesse of God in him Whence also it is that the Pophet Ieremiah pophesied long before that he should be called and acknowledged the Lord our righteousnes chap. 23.6 and againe ch 33.16 Read also Galat 4. verses 4.5 The Sonne of God saith the Apostle was made vnder the law that hee might redeeme them which were vnder the law that wee might receiue the adoption of sonnes And this also according to the prophesie of Isaiah The knowledg of Christ put for the saâ—th of Christ cha 53.11 By his knowledge saith the Lord by his holy Prophet shall my righteous seruant iustifie many for he shall beare their iniquities But among all other testimonies we may not passe ouer in silence that of the Apostle Paul Rom. 3.24 c. Wee are iustified freely by his grace through the redemption that is in Christ Iesus Whom God hath set forth to bee a reconciliation through faith in his blood to declare his righteousnes by the forgiuenes of the sinnes that are passed through the patience of God To shewe at this time his righteousnes that hee may be iust and a iustifier of him that is of the faith of Iesus And cha 5.19 As by one mans disodience of one shall many also be made righteous And chapt 8.33 Who shall lay any thing to the charge of Gods chosen It is God that iustifieth c. No maruell therfore though the faithfull seruaÌ„ts of God according to the doctrine of the holy Scriptures do so highly aduance this doctrine of our free iustification onely by faith in Christ the Sonne of God that they acccount it the touc-stone of all truth of doctrine and the ground of all true comfort to the soule and conscience of man It is a saying worthy to be noted from M. Fox that herein lyeth the touh-stone of all truth and doctrine and that this doctrine beateth downe all errors Act MonuÌ„ pa 770. immediatly before the history of the life and doctrine of D. Martin Luther a most memorable zealous preacher and iustifier of this most holy and heauenly doctrine Whervnto accordeth M. Caluin who likewise truely affirmeth that the right vnderstanding of the doctrine of iustification is praecipuus sustinendae religionis cardo M Charke in his disputatioÌ„ against Campion the principall support of the true Christian religion And another learned man that it is as the soule or life of
Iustification against the litigious importunitie of the gainsayers and corrupters thereof To this purpose we are to vnderstand that there are diuers significations and vses of this word to Iustifie as we haue seene before concerning the word Faith and that either as it is referred to God or as it is applied to men First therfore as it is referred to God either it noteth a manifest or full declaration and proofe of his most perfect righteousnes by a speciall prerogatiue and power or preheminence which he hath aboue all creatures as when we say that God will surely iustifie that is perfectly approue himselfe most holy and righteous in all his waies namely in this matter of iustifying his people through faith in his sonne against all whosoeuer doe contradict or cauill against the same Rom. 3 verse 4 and verse 26. That thou mightest be iustified in thy words c. And as our Sauiour Christ is saide to haue beene iustified in the spirit 1. Tim. 3 16. Or else this word of iustifying being referred to God it signifieth mans dutifull acknowledging of the perfect iustice and truth of God as Luk. chap. 7. 29. The Publicans are saide to iustifie God in that they submitted themselues to bee Baptized of Iohn And verse 35 Our Sauiour Christ affirmeth that wisedome is iustified of all her children These are the significations of the word to Iustifie as it is referred to God in respect of himself his own most holy iust proceedings Now as it is applied to men it signifieth either morally as we may say to auouch a mans owne innocencie in any matter vniustly laide to his charge for then is a man saide to iustifie himselfe when he cleareth himselfe as vnguiltie of the crime obiected against him And likewise to iustifie an other man when he by a true testimonie cleareth him against a false accusation or at the least to excuse one in comparison of an other as Iudah saide of Tamar that shee was more righteous then himselfe Gen. 38 26. And as Saul saide to Dauid Thou art more righteous then I. 1. Sam. 24 18. And as the rebellious Israel is saide to haue iustified her selfe more then the rebellious Iudah That is to haue sinned lesse then Iudah to wit all circumstances duly considered Ier. 3 11. And on the contrary Ierusalem is said to haue iustified Samaria and Sodom that is to haue sinned more grieuously then those wicked Cities Ezek Chap. 16. Thus as was saide the word to iustifie is taken either some thing more morally Or else the same againe is vsed iudicially for to accept and pronounce a man according to witnesses secundum allegata probata as they say to be guiltles touching the crime or crimes particularly obiected against him According as it is the dutie of the Iudge to iustifie the innocent partie as we reade Deut. 25 1. When there shall be strife betweene men and they shall come vnto iudgement and sentence shall be giuen vpon them and the righteous shall be iustified and the wicked condemned Then if so be c And Prou. 17 15. He that iustifieth the wicked and he that condemneth the iust euen they both are abomination to the Lord. Likewise Isay 5.22 23. Woe vnto them that are mightie to drinke wine and to them that are strong to poure in strong drinke Which iustifie the wicked for a reward and take away the righteousnes of the righteous from him Moreouer to iustifie signifieth sometimes euen of clemencie and meere mercy to forgiue a trespasse done against one as freely as if it had not beene committed like as if a creditor should forgiue his debter as perfectly as if the debt had beene paide to the vttermost farthing Of the which vse wee will consider by and by for it is specially seruing to cleare the great point of holy doctrine which we haue in hand Finally the word to iustifie according to the latine diriuation of it signifieth to make righteous but this must be ouerruled by the vse of the holy languages of the originall text in Hebrewe and Greeke seeing it is but a translation of them and not the originall it selfe And besides euen in the vse of the latine speech the latter part of the word doth not alwaies exactly followe the naturall diriuation to signifie the making of a thing so or so As for example this word to signifie euen now mentioned doth not note the making of a signe but to giue some knowledge of a thing So to amplifie is not alwaies to make a thing more large but to treat of the same thing more at large theÌ„ some other or the same party had done before Likewise to magnifie is not vsed to note the making of a thing great but to acknowledge celebrate it according to the greatnes excellencie of it As when we are said to magnifie the Lord our God And when God saith he will magnifie himselfe his meaning is that he wil make his greatnes known So to glorifie God is not to make God glorious as one without glory in himselfe but to acknowledge set forth his glory c. Likewise when in our owne language by an imitation of the same latine composition we say we will exemplifie a thing our meaning is not that we wil make an example but set forth and illustrate a thing by an example And wheÌ„ we say that a thing is verified wee doe not meane that it is made true but that it is declared and confirmed to be true And when the earth is said to fructifie the meaning is not that the earth maketh fruit which is the more immediate work of God but that it bringeth forth fruit There might more of like sort bee alledged but these may suffice to shewe that it is not necessary by force of the latine diriuatioÌ„ that to iustifie shuld signifie to make iust as though a man that is iustified must needs be made perfitly iust by a real inhereÌ„t iustice of his own but that without iniurie to that kind of composition of the word we may according to the vse of the holy Scriptures iustly vnderstand it to signifie the accounting and esteeming or the declaring pronouncing of a man either generally iust or else innocent concerning a particular crime obiected against him Hetherto of the diuers significations of the word to iustifie Now it followeth that we doe enquire in what sense we are to vnderstand the same word when we referre it to faith and also when we referre it to works and that according to the vse of the holy Scriptures the which in either case must altogether ouerrule as was saide First therefore when we are said to be iustified by faith wee will not altogether refuse to vnderstand it thus that we are made perfectly righteous by faith but on this cond t on that we rightly conceiue of the manner how that is to say not by faith as by a morall dutie and mâ—â—â—e action of him that beleeueth
legally taken for a perswasion of the truth of Gods promise in respect of perfect obedience yeelded vnto him but by the faith of the Gospell that is by faith appreheÌ„ding applying to a mans self the perfect righteousnes of Iesus Christ for his perfect iustification in the sight of God For the faith of the Gospell hath alwaies a necessary relation to Christ and so is it necessarily to be vnderstood in this high principle of Christian religion concerning our iustification by faith according to that we read 2. Cor 5 21. God hath made him to be sin for vs that is he hath imputed and laied our sinnes to his charge and proceeded against him as if he had bene a most grieuous sinner though he knew no sin that is was nothing at all guiltie of it that we should be made the righteousnes of God in him that is that we being most grieuous sinners might haue his righteousnes imputed and freely giuen vnto vs through the rich grace and mercy of God as verily as if we our selues had wrought performed the same Whereby also it is euident that the true Christian faith in that it iustifieth doth it not as it is an action simply considered but as in the action of it it receiueth imbraceth Christ with his righteousnes euen passiuely as a man may truly say And in this sense as was saide we wil not refuse to vnderstand by this word iustified that we are made righteouâ— seeing through faith in Christ a man is of a sinner in himselfe made no sinner but righteous in Christ by the imputation of his righteousnes vnto him according to that of the same Apostle Ro. 3 26. God is iust a iustifier of him which is of the faith of Iesu And ch 4 5 He iustifieth the vngodly accounting his faith for righteousnes Neuertheles we must therewitha l needes acknowledge as the truth is that the vsual acceptation of this word to iustifie is in the holy Scriptures to esteeme account or to declare pronounce iust by acquiting of sin imputing of righteousnes that euen of the meere grace fauour of God for Iâ—sus Christ his sake as we will now henceforth further declare And first to begin with that which is writteÌ„ Act. 13 38 39. Be it known vnto you men and brethren saith the Apostle Paul that through this man that is by Iâ—sus Christ is preached vnto you forgiuenesse of sinnes And from all thinges from the which yee could not bee iustified by the lawe of Moses by him euery one that beleeueth is iustified That is to say he is perfectly acquitted set free deliuered froÌ„ the guiltines punishmeÌ„t of it Like as the same Ap. Ro. ch 6. v 7. speaking of deliuerance from the power of sin by the vertue of the death of Christ he expresseth it by this word of iustifying from it as we read in the Greeke text where he borroweth the word of iustification to expresse the nature of sanctification which is a singular effect or fruit of the true iustifying faith and an open testimonie and prooofe of the same But let vs proceede to see what the nature of iustification it selfe properly taken is according to some other testimonies of the holy Scriptures To this purpose read againe Rom. 3 24. v 26 chap. 4 5. Tit. 3 7. We being iustified by his grace are made heyres according to the hope of the eternall life But that which is written Rom. 8 33 34. shall bee principally considered of vs at this time Who saith the Apostle shall lay any thing to the charge of Gods chosen It is God that iustifieth Who shall condemne In the which place the Apostle hath a respect to the like wordes of the Prophet Isaiah ch 50 8. c. Where the holy Prophet speaking thus of the perfect faith and assurance of Christ the head that he should perfectly be iustified by his owne inherent righteousnesse and actuall obedience to his father against all that could be obiected against him He is neare that iustifieth me who will contend with me saith the Prophet as it were in the person of our Sauiour Christ Yea further Let vs stand together saith hee who is my aduersarie Let him come neare to me Behold the Lord God will helpe me Who is he that can condemne me c. The same doth the Apostle apply to the encouragement of all true beleeuers in Christ the members of his body that they also by him and for his sake shall haue their free discharge from the iudgement seate of God that they may say likewise with great comfort and confidence Seeing God hath not spared his owne Son but gaue him for vs all how shall he not with him giue vs all things also Who shal lay any thing to the charge of Gods chosen And so forth as was alledged euen now But yet in this differing manner as is most necessarie to be obserued that the iustification of our Sauiour Christ is in respect of himselfe by a reall and perfect iustice examined and tried in a most exact course of iudgement before the iudgement seate of God and not by faith such as ours is For he neuer offended in his owne person but perfectly obeyed the lawe of God and therefore might not in iustice haue bene condemned had he not set himselfe a mediator before God in the behalfe yea euen in the person and condition of vs miserable sinners But our iustification insomuch as we are in our selues all of vs damnable sinners it is from God of meere grace and fauour in that by faith onely the righteousnesse of Christ is imputed to vs and made ours as if as was saide wee had perfectly performed it our owne selues Yet so as we must neuerthelesse acknowledge our selues in our selues to be alwaies miserable sinners and therfore according to the instruction of our Sauiour himselfe to pray continually for the forgiuenes of them c. Like as iust Iob though he had the comfortable assurance of his saluation through faith in his Redeemer as hee professeth in the 19 â—hap of his booke And chap. 13 15 19. Loe saith he though God slay me yet will I trust in him He will be my saluation also And verses 18 19. I knowe that I shall be iustified who is he that will pleade with me c. Neuerthelesse he doth therewithall professe likewise that hee will reproue his owne waies as being faultie in the sight of God as we read in the latter part of the 15 v. And in the holy Gospell of our Sauiour Christ wee read likewise that the Publican confessing and bewailing his sinnes was iustified and not the Pharisie who iustified himselfe Luk. 18 10. And ch 16 15. Our Sauiour Christ doth more generally condemne the Pharisies for the same their pride saying Ye are they which iustifie your selues before men but God knoweth your hearts for that which is highly esteeemed among men is abomination in the sight
of God But when we affirme that we are iustified onely by faith in such sense as hath bene expressed our meaning is not to exclude the care practise of any good work in those that are so iustified but rather by the magnifying of the grace of God to prouoke our selues others so much the more earnestly to the studie performance of al obedience for declaratiō of our true thankfulnes to God And for many other weightie causes to wit for the assuring vnto our selues the truth of our owne faith the certaintie of our election for the quiet peace of our cōsciēces also for the good exāple of others that they seeing our good works may be moued to glorifie the name of God our heauenly father lest otherwise we should imbolden any to speake euil of the Gospel or at the least grieue the rest of the brethren if we should be vnfruitful in good works c. We teach also as we haue learned out of the word of God that the faithfull seruants of God truly iustified are likewise truly sanctified yea so as through the renewment regeneratiō of the H. Ghost they haue a certaine measure of true inherent practike righteousnes in dying to sin the actions thereof in liuing to righteousnes all the good outward works fruites of the same And therefore are they vsually in the holy Scriptures described by this as by a speciall propertie that they loue righteousnes and that they are such as followe righteousnes c. So that in comparison of the vnfaithfull wicked whether more open loose transgressors or more close counterfet hipocrites they may truly be iustified that is preferred approued for righteous aboue them according as Saul was conuict euen in his own cōscience that Dauid was more righteous then himself Yea so are they renewed sanctified by the holy ghost that they are truly indeed accounted righteous inchoately in part euen before God who hath giuen them truth in their inward parts according as the holy Scriptures doe not in vaine call Noah Lot Iob and many other Iust men fearing God eschuing euill c. Gen. 7 1.2 Pet. 2 7 8. Iob. ch 1 ver 1 8. Ezek. 14 20. Luke 1 6 ch 2 25. In which respect we may truly vse the words of the Apo. Iames and say that they were all iustified by their workes that is declared to be righteous indeed in some measure of truth not in shew appearance only According also as it is said by our Sa Chr in the Gospell By thy words thou shalt be iustified and by thy words thou shalt be condemned that is it shall hereby be iustly discerned of men what manner of one thou art how thou art among them to be accounted esteemed Mat. 12 37. And as we read 1. Iohn 3 7. He that doth righteousnes is righteous to wit he is righteous indeed in truth though not perfectly righteous as he had taught before in that he wrot thus If wee say we haue no sin We deceiue our selues the truth is not in vs. Thus we doe not deny but plainely affirme that all true beleeuers iustified by faith haue as an effect thereof a generall care and practise of righteousnes begun in them though neuer perfected here in this life Neither yet do we deny but that through the same grace of God the sanctification of his holy spirit which he giueth vnto them the faithfull seruants of God may so vprightly behaue themselues toward men specially in some particular action yea in the generall intention purpose of their heart that they may truly professe that they are for any thing that men may charge them with as cleare as the child borne but yesterday Like as Dauid protesteth concerning his loiall heart toward king Saul altogether free from intending any traiterous conspiracy against him as Ps 7 3 4 5 Ps 131 2. Where he compareth himself to a yong child in respect of his innocency in that matter According also to that of our Sa. Christ Mat. 18 1 that we must all of vs as yong children be voide of pride ambition or else we cannot enter into the kingdome of heauen Like also as the Prophet Samuel cleareth himselfe as touching his vprightnes in gouernment and is iustified of the people 1 Sam. ch 12. And Paul Act. 20 33 c. And as Moses appealeth to God Num. chap. 16 15. Yea so may the seruants of God through his grace behaue thēselues in duties more directly respecting his own diuine maiestie that they may truly protest in his sight that they haue serued him in truth of heart as K. Hezekiah for his part protesteth in a good conscience Isay 38 3. And that they doe vnfeinedly loue the Lord as Peter protested Ioh. 21.17 Thou knowest Lord that I loue thee And Dauid Ps 18 1 and 116 1. And specially in some one action may they by the speciall grace of GOD so behaue themselues that they may in speciall manner bee iustified that is not onely bee allowed and approued but more then ordinarily commended therein as we haue the zealous act of Phineas set forth vnto vs for a notable example in that he executing the Lords iudgement vpon the adulterous Israelite and the Midianitish harlot it was accounted to him for righteousnes from generation to generation so pleasing was it vnto the Lord Numb 25 10 11 12 13 13 14 15 and Psal 106 30 31. According also to that which our Sauiour Christ saith of the woman in the Gospell who of singular loue toward him powred a boxe of very costly ointment vpon him Verily saith he wheresoeuer this Gospell shal be preached throughout all the world there shall also this that she hath done be spoken of for a memoriall of her Mat. 26 13. Thus we deny not but willingly grant that the faithful seruants of God haue their righteousnes in truth veritie through the sanctification of the spirit of God both infused or rather inspired and euen inherent in them and also actually flowing from them in the actions and duties of true righteousnes so that God himselfe being iudge and approuing the worke of his owne spirit they are found of him truly worthy to be preferred before the wicked yea to be receiued into his heauenly kingdome when they shall iustly be shut out and condemned to Hell for euer as we read Matt. 25 31 c. But with all we doe no lesse truly constantly affirme Isay 64.6 We are all as an vncleane thing or person to wit as a leaper And all our righteousnes is as a clout to be cast out of sight or nought worth c. Read also Exod. 28 38 Phillip 3 8 9. that all this their righteousnes is onely by fauour and mercy accepted of God with allowance from the throne of his grace as a fruit of their perfect iustification by faith in Christ through
our iustification may yeelde most perfect glorie and praise to the free grace and mercy of God as Ephes 1 6. Thirdly we are iustified in such sort as the death and sacrifice of our Lord Iesus Christ may without any the least impeachment be acknowledged as it is in truth of most high value merit before God Tit. 3 5 6 7 1. Pet. 1 8 19. Finally we are iustified so as most perfect comfort may be warranted vnto vs in our greatest temptations against the guiltines of sinne and the feare of death Hell according to that of the Apostle Paul Rom. 7 24 25 1. Cor 15 57 and 2. Ep. 1 9. Philip. 1 20 21. But all these excellent comfortable effects follow iustification by faith in Christ cannot stand with any imagined iustification by the worthines of our own works in any parcell or part thereof which would euen falsifie the truth of faith it selfe It followeth therfore that we are perfectly iustified in the sight of God by faith in Christ not by our owne works How thē is this word of iustificatiō to be takē whē it is applied to works as the Apostle Iames doth beeing drawen therevnto vpon a speciall occasion Verilie no otherwise as was answered but as workes may outwardlie argue and declare to others and inwardlie confirme to our selues the truth of our faith in Christ which onely is the instrument of our perfect iustification by him And so doth the Apostle Iames expresse his owne meaning chap 2.18 in that hee giueth plainly to vnderstand that it is the duty of euery Christian to shew forth his faith by his works And this is that which he disputeth in this latter part of the chap as it is further euident in that he had to deale against such as boasted that they had faith when in the meane while they were voyde of all good workes In maior annot in vers 14. ca. 2 The which place of the Apostle Iames to the end it may be the better vnderstood I will here set down the learned and diligent interpretation of M. Beza for the acording of either Apostle with other In so much saith he as Sophisters wee will in our language call them Cauillers doe vrge no other place to wit of holie Scripture more stoutlie to the ende they might ouerthrow the doctrine of the grace of God and that truely in such sorte that this Epistle hath ben for the same cause refused of some as if it were contrarie to sound doctrine therfore I for my part will the rather indeuor briefly to giue some light to the vnderstanding of the same place to the end it may plainly appeare that it neither maketh any thing on the behalf of the Cauillers neither yet containeth any thing differing from the sound and true doctrine of iustification by free fauour grace To the which end as saith this excellent Interpreter the Apostles drift is principally to be considered Hee had before dealt against those that would seeme to liue holily though in the meane while they were accepters of persons and hee hath pulled away from them their false visard of holines But now hee setteth vpon another sorte of men that is vppon such as putting vppon the bare knowledge of the doctrine of the Gospell the title of faith doe so rest in that their deuise as if they were of all other most righteous men though in the mean season their whole life aboundeth in much wickednes so farre off are they from the practise of charity And this to be the Apostles drift it is so cleare that I suppose saith Beza the Cauillers thēselues wil not denie it to be so Now let vs consider after wat maner such men are to be reasoned against Paul specially in his epistles to the Romans and to the Galatians is alltogether in this to teach that wee are freely iustified by faith without workes or which is all one by faith in Christ Wherfore is he so Surelie because he bickered with them who either did set their own merites in stead of grace or else did couple ioyne them with grace It was behoouefull for him therfore first of all to discusse the right way of iustification in so much as they instituted false wayes meanes in stead of the true But as touching these to wit with whō the Apostle Iames hath to deale like as the controuersie with thē is altogether contrarie so the matter it selfe sheweth that hee was to take a cleane contrarie course in his disputation against them For they that is to say some among the Romans and Galatians to whom Paul wrote they sought to establish iustification by works these that is some among them to whom the Apo Iames did wright they did not onely remoue iustification from workes but also they tooke away euen works themselues Wherfore like as against these free iustification by faith is so defended that not good works thēselues are taken away but only the power of iustifying is withdrawn from them so here who seeth not that euen in a contrary course works are in such wise to be established that although the power of iustificatiō be not yeelded to thē yet that true iustification may be discerned by them as by the effects therof I will vtter the matter yet more plainly saith the Interpreter There to wit in Pauls epistles the question is concerning the cause but here that is in the epistle of Iames it is about the effects There Paul cometh down from the cause to the effect here Iames from the effects goeth vp to the cause There the question is how wee may be iustified here howe it may be perceiued that wee are iustified There works are excluded from beeing the cause of iustification here it is firmely determined that they are the effects of iustification There it is denied that the works of those who are to be iustified do goe before here it is affirmed that they do follow after that men are alreadie iustified For to what purpose were it for a man to prooue against these that wee are not iustified by workes seeing they are so farre from ascribing more vnto workes then is meete that they do not require them as true testimonies of righteousnes The which things beeing so who seeth not how miserablie the Sophisticall cauillers are deceiued for want of true light of iudgement in that they goe about to accord Iames with Paul as if either of them handeled one and the same question concerning the causes of iustification Hence cōmeth that their crooked distinction of workes morall and ceremoniall as though these onely to wit the ceremoniall were excluded by Paul c. Hitherto out of Beza his annotations Thus therfore hauing sufficiently as wee trust for the course of this our exercise declared the truth of this great and high pointe of our iustification by faith wee might come now to the second pointe pertaining to the explication of the former answer touching the promise of iustification
Sed consule Trem Iun interpret As on the contrarie a holie remembrance of God noteth care of Repentance according to that Lament Ier 3.20 My soule hath them that is my afflictions in remembrance and it is humbled in me Read also Isai 46.8.9.10 Remember this saith the Lord by his holy Prophet and be ye ashamed bring it againe to minde ô ye transgressors Remember the former things of olde c. Hetherto of the wordes of the olde Testament from the which Repentance is signified NOw to these Hebrew words of the old Testament there be Greek words answering in the new the which we shall not without some good vse as we hope make like rehearsall of And first that which answereth to Chacam is Metanoeo which signifieth vpon good consideration to change a mans minde as the latine word resipisco whereby it is well translated giueth to vnderstand the which according to the nature of verbes inchoatiue or inceptiue as Gramarians call them signifieth as the learned knowe to begin to waxe wise to wit after some folly committed before For according to the true verdite of the holy Scriptures the minde of man is of it selfe vaine erroneous and full of folly for want of the true knowledge and feare of GOD. There is no foreknowledge in vs to vnderstand what is good and godly vntill God himselfe doe reueale the same and therefore wee haue neede of a better after-wit then our fore-wit was as the common prouerbe goeth The wisedome of the flesh saith the Apostle Paul is band Ye were once darkenes c. Yea it is enmitie to God Eph. 5 8. Rom. 8 7. And set on euill workes Colos 1 21. In which respect wicked and vnbeleeuing men are in the newe Testament as well as in the olde called by the name of fooles as Rom. 1.21 22. Because when they knewe God they glorified him not as God neither were thankfull but became vaine in their imaginations and their foolish heart was full of darkenesse When they professed themselues to bee wise they became fooles And 1. Cor. 1.20 God hath made that is hee hath euicted the wisedome of the worlde to bee foolishnesse And Chap. 3 18. Let no man deceiue himselfe If any man among you seeme to bee wise in this worlde let him bee a foole that hee may bee wise For the wisedome of this worlde is foolishnesse with God c. And Chap. 15 36. O foole that which thou sowest is not quickened before it dye And Gala. 3 1. O yee foolish Galatians ô Anoetoi who hath bewitched you that yee should not obey the truth And Chap. 6 3 4. If any man seeme to himselfe that hee is somewhat hee being indeede nothing he deceiueth himselfe in his imagination But let euery man proue his owne worke c. Hence it is that the exhortation to Repentance runneth so often vpon this word Metanoeite as Matth. Chap. 3 2. and Chap. 4 17. Act. 2 38 and Chap. 8 12. Where the Apostle Peter mightily reprouing Simon the Magitian Repent saith he of this thy wickednesse and pray thou God that the thought of thy heart may bee forgiuen thee The wicked thought of Simon is called Epinoia the godly change of minde which Peter exhorteth him vnto is called Metanoia The same word is likewise vsed Reuel 3.19 Bee zealous and amend And all very aptly according to that which was obserued concerning the Hebrewe word wherevnto this answereth For the change of the affection and euen of the actions of the whole life dependeth vpon the change and reformation of the minde of man according to the minde and will of God made in his holy word as 2. Tim 2 25. Where the Apostle Paul giueth vs to vnderstand that repētance which is the gift of God must be according to the knowledge of the truth And Ephes 4 23. Be ye renewed in the spirit of your minde And chap. 5 15. Not as fooles but as wise men c. According also to that Luk 1 17. Where repentance is described to be a conuersion of the heart vnto God according to the wisedome of iust men that is to say of such as God himselfe hath made wise by his holy spirit Likewise according to that in the same Euangelist Chap. 15 verse 17. Where our Sauiour Christ saith of the Prodigall and vnthriftie sonne repenting that hee came to himselfe that is to say that hee now be thought himselfe of a more wise course then he had taken before Thus to bee wise vnto saluation is to bee in the state of true faith and repentance 2 Tim. 3.15 Hetherto of the first Greeke word Metanoeo answering to the first of the Hebrewe wordes Chacam Secondly wee haue the Greeke word Metamelomai which answereth to the Hebrew Nacham and signifieth the change of a mans care to the bettering of his affection as the other word Metanoeo signified the correcting or bettering of the iudgement and discretion of the minde and vnderstanding That this is so it may be perceiued by that which we read Matth chap 21.29 Hee saith our Sauiour Christ that said at the first to his Father I will not work in the vineyard yet afterward repented himselfe and went But on the contrarie as it followeth in the same chapter verse 32 The Pharisies as saith our Sauiour Christ were not mooued to repentance that is they remained still careles of their duetie yea they hardened their hearts with an obstinate rebellion For hardnes of heart groweth fast vpon securite or a continued neglect of good dutie and is altogether contrarie to this Metamelomai which wee nowe speake of Yea it peruerteth the vnderstanding also and therfore they are both ioyned togither Rom chapt 2.5 Reade also chapt 11.25 and 2. Cor 3.14 and 1. Tim. 4.2 In the which places hardnes of heart is noted as an euill fruit following vpon secure and careles neglect of duety Moreouer 2. Cor 7.10 Wher the Apostle teacheth that repentance to saluation the which godlie sorow causeth is not to be repented off hee vseth the word Ametameleton and so giueth to vnderstand that no after-sorrowe blongeth to this that a man hath repented to saluation Onely want of repentance is as we may say metameleton that is a matter iustlie to bee sorrowed for and to bee repented off c. And thus wee may perceiue how the word Metamelomai respecteth the change of the affection as the former word Metanoeo doth more properlie belong to the change of the minde Thirdly to the Hebrewe word Shobh the which as hath beene declared noteth a reformation of the disordered actions of life and conuersation the Greeke word Epistrepho answereth both in signification and vse as may be obserued in the newe Testament and namely Mark 4.12 Luk 1.16 Iohn 12.14 and Act 28.27 Read also Act 9.35 All that dwelt at Lidda and Saron saith the Euangelist Luke turned to the Lorde And chapt 11.21 A great number beleeued and turned to the Lord. Likewise chap 14. verse 15. The Apostles Barnabas
and Paul preached vnto the people of Lystra that they should turne from vaine Idolls to the liuing God c. The same Apostles doe make report of the conversion that is of the repentance of the Gentiles And verse 19. My sentence is saith the Apostle Iames that wee trouble not them of the Gentiles that are turned to the Lord. And the Epist of Iames chapt 5.19.20 Vnto this conuersion or turning to the Lorde erring or going astray is opposed And 1. Pet 2.25 Yee were as sheepe going astray but nowe yee are returned vnto the Shepheard and Byshop of your soules that is to our Lord Iesus Christ and to the obedience of his Gospell c. Reade also 1. Thessalon 1.9 and 2. Corinth 3.16 Finallie how repentance or at the least a singular meanes or introduction to the renewing of it is noted by the worde of remembrance or bethinking our selues of our former euill wayes Reade Reuelat 2.5 Remember from whence thou art fallen and repent and doe the first workes c. And chapt 3.3 Remember howe thou hast receiued and heard and see thou holde fast and repent Neither is it without great cause that this remembring of ourselues should be required to repentance because wee are naturallie forgetfull of our duties and of all good things Yea wee are naturallie so possessed with the thoughts and remembrance of vaine and wicked things that there is no roome for any good thought or meditation And so it commeth to passe that the heart is set altogether vppon euill which onely is present and ready both to eye and to eare to hand and foote and all vntill it shall please God to giue vs grace better to remember and bethinke our selues And thus wee may perceiue howe the nature of Repentance is opened vnto vs euen from a distinction of those sondrie names or words whereby it hath pleased the holie Ghost to expresse the same vnto vs in the holie Scriptures both of the olde and also of the new Testament Concerning the which distinction of the words this yet we must neuertheles vnderstand as touching the matter it selfe that it must be entirely and whollie conceiued of vs though one of the wordes onely be any where mentioned instead of the rest And so doth our English translation oftentimes by good interpretation exhort generally to amendment of life euen from the first of the Greeke words aboue rehearsed though it doe properlie signifie the change of the minde onely Yea and for the same cause also the same words are for the more full declaration of the nature of repentance not seldome combined and lincked together in the holie Scriptures themselues chieflie the first and the third of them the same also sometime with an addition of some other words for more euidence sake as Deut 30.1.2 If thou shalt turne into thine heart c. and returne vnto the Lord thy God and obey his voyce in all that I command thee this day thou and thy children with all thine heart and with all thy soule Then the Lord thy God will cause thy Captiues to returne and haue compassion vppon thee c. And 1. King 8.47.48 If they turne againe vnto their heart c and turne againe to the Lorde with all their heart and with all their soule confessing their sinnes c. The like is in many other places of the olde Testament And in the new Testament likewise as for example Matth 3.8 and Luk 3.8 and Act 26.18 wher the Apost Paul saith that our Sauiour Christ sent him to preach to the Gentiles that their eyes might be opened and so might turne from darknesse to light and from the power of Sathan to God And verse 20. hee professeth accordinglie that he preached both to Iewes and Gentiles that they should repent and turne to GOD and doe workes worthie amendment of life that is to say such as might outwardly argue and declare the inward truth of the change of the heart and minde Read also Act 3.19 Amend your liues and turne that your sinnes may be put away c. But enough concerning the words wherby the holie Scriptures of God doe note out and signifie repentance euen such as our owne English wordes doe answer vnto when wee say of any that hee is repentant penitent conuerted amended c. NOw let vs furthermore euen as brieflie as wee can lay forth the nature of repentance from that description which hath bene set downe of it according to the doctrine of the holie Scriptures Wherin wee may well be so much the more briefe because it hath bene in a great part cleared already euen by the opening of the words werby it is vsually pointed out vnto vs. First therfore concerning that which was answered in the beginning namelie that repentance in the generall signification of it comprehendeth all graces of spirituall regeneration and new birth faith onely excepted it may hence appeare that the whole worke of Gods grace which he worketh in his children is comprehended vnder these two heads Repent and beleeue the Gospell For this is a briefe summe of the whole doctrine of the Gospell Mark ch 1.15 And so doth the Apostle Paul abridge his whole doctrine saying that he witnessed both to Iewes and Grecians repentance toward God and faith toward our Lord Iesus Christ Act 20.21 and 2 Tim. 1.13 Keep the true paterne of wholsome words which thou hast heard of me in faith and loue which is in Christ Iesus Wher loue is Synecdochicallie put for whole Repentance because it is a principall grace and as wee may say a radicall or fundamentall part therof And Heb 6.1 Not â—aying againe the foundation of repentance from deade workes and of Faith toward God Neuertheles we graunt herewithall that repentance and conuersion to God may be construed in so large a sense that it shall comprehend faith also as a part of it But wee speake here of the more proper and exact limites and bownds of them like as faith also and knowledge are to be distinguished though sometimes the one is put for the other according to that of our Sauiour Christ Iohn 17. This is eternall life to knowe thee c. And Esay 53. By his knowledge my righteous seruant shall iustifie manie c. Secondlie from the former proofe it is euident that Repentance doth alwaies accompanie true iustifiyng faith But that repentance should be a fruite of faith and that faith in a certaine order is to haue his place assigned before it howsoeuer in time they goe together as touching the inward change of the heart and minde it is not from the former testimonies to be so easily discerned in so much as Repentance in course and order of Doctrine is placed before it the reason wherof hath bene obserued heretofore Wee are therefore for this pointe to looke to some other places of holie Scripture whence it may be cleared And namely to the 9. verse of the 15. chap of the Actes where we read it plainely expressed
milke of the word 1. Peter 2 verses 2.3 Read also Hebrewes 5.12.13.14 and 1 Corinthians 3.1.2.3 By this spirituall foode the inward man is renued daily though the outward man be daily decaying Read also Ephesians 4.11.12.13.14.15.16 Thus we must vse the same meanes for our continuall increase in knowledge faith and repentance both for wisdom practise and also for cōsort and strength all the daies of our liues the same meanes I say wherby God vouchsafed to giue vs grace to make our beginnings in the same The Practise of Repentāce Vnto the which care as was answered in the last place the holy Ghost will comfort and strengthen all that be his so that they may say with the holy Prophet Psal 42.5 c. Why art thou cast downe ó my soule and vnquiet within me Wait thou on God For I shall yet giue him thankes for the helpe of his presence And for this cause our Sauiour Christ calleth the holy Ghost by the name of a most gratious comforter or incourager Iohn Chapters 14.15 16. HEtherto of the doctrine of Repentance yea of the whole worke of our regeneration and sanctification From the examination and declaration whereof it may be perceiued that albeit there is little or no difference betwixt our sanctification and regeneration in so much as we may truly say that our regeneration is no other grace but that whereby we are wholly sanctified and set apart vnto God from the sinfull corruption of our naturall birth and the euil fruites thereof to serue God in our whole man both bodie soule and spirit yet there is some difference or distinction to be put betwixt our regeneration or sanctification generally taken and repentance I would haue you therefore shewe in this our issue of this doctrine what that difference is Question What I pray you haue you learned that this difference is Answere First I haue learned that regeneration is more generall then repentance comprehending Faith as well as repentance yea and knowledge also the forerunner of them both Explication and proofe You haue learned that which the truth it self teacheth For so our Sauiour Christ instructing Nicodemus in the true knowledge faith repentance of the Gospel Ioh. chap. 3. includeth all vnder regeneration or new birth As also the Apostle Paul doth 2. Cor. 5.17 saying If any man be in Christ let him be a new creature And Gal. 6.15 In Christ Iesus neither doth circumcision auaile any thing nor vncircumcision but a new creature Regeneration therefore and repentance differ as the part from the whole or as the speciall from the more generall or as the effect differeth from the cause Question What other difference may there be Answere A second difference may be this that the worke of regeneration to speake properly is but one entire action once onely wrought euen as wee are but once naturally borne whereunto also Baptisme the Seale of our regeneration answereth in that being once baptized we are neuer to be baptized againe But repentance is not onely a continued but also a multiplied and increased grace and action in the seuerall parts and in the whole practise of it Explicatiō and proofe It is true so that we may say Regeneration doth properly note the first change of the naturall man whereby is inspired as it were the whole and entire seede of godlines though it doe but by little and little vtter it selfe by reason of the contrarie lusting that is in our flesh like as by naturall birth we haue the seede of all sinne in vs howsoeuer it doe not all at once breake forth by reason that it is restrained and holden in and as it were chayned by the secret hand of God Yet so as wee denie not but regeneration also may be said to increase in respect of the particular and seuerall parts or graces thereof knowledge faith repentance c. according to the increases which it pleaseth the Lord from time to time to giue vnto it And thus be it spoken of the doctrine of the Gospell in generall concerning faith and repentance A briefe summe of the doctrine of the Gospell The doctrine of the Gospel dispersed through the holy scriptures Question NOw in what place of the holy scriptures is the Gospel conteined Answere It is dispersed through the whole bodie of them from the 15. verse of the third chapter of Genesis to the verie end of the Reuelation as it were the veynes sinewes or rather as the blood and life yea as the euerliuing soule and spirit of them but it is expressed and opened most fully and cleerly in the writings of the new Testament Explicatiō proofe It is so indeed For though as our Sauiour Christ saith the bookes of Moses and of all other the holie Prophets do testifie of him Iohn cha 5.39.46 Read also Acts 3.21.24 chap. 10.43 To him giue all the Prophets witnesse that all that beleeue in him shall receiue remission of sinnes And 1. Pet. 1.10.11.12 And Reue. cha 10.7 And ch 14.6 where the Gospell thus testified from the beginning is by the holie Angell called an euerlasting Gospell So that the Gospell may not vnfitly be compared to the riuer of the garden of Eden which diuided it selfe into all quarters round about it compassing farre and neere Gen. 2.10 c. Neuerthelesse as you haue further answered it is most fully and most cleerly opened by the holie Euangelists Apostles of our Lord Iesus Christ in the bookes of the new Testament according to that we reade Ro. 16.25.26 And Ephe. ch 3.1.2.3.4 And 1. Pet. 1.12 Matth 13.16.17 Blessed are your eyes saith our Sauiour Christ to his Disciples for they see your eares for they heare For verily I say vnto you that many Prophets righteous men haue desired to see those thinges which ye see and haue not seene them and to heare those things which ye heare and haue not heard them From these holie Scriptures are we therfore to learne and beleeue the whole doctrine of the Gospell euen as it is in them recorded from the verie first beginning to the ende and conclusion of them But herewithall let vs consider further that partly for help of memory and partly for consent in professiō of the doctrine of the Gospel the same doctrine concerning faith hath bin by some excellent holy Ministers of the word euen from the time of the primitiue Churches gathered into as short a summe as might be out of the bookes both of the old new Testament The which summe so briefly comprised is cōmonly called the Apostles Creed because for the most part it is gathered out of their writings or else it is called the Articles of our belief because the chief points of faith are cōtained in it Of this sum of the doctrine of faith intend we henceforth by the grace of God to enquire And afterward if so it shall further please him of the doctrine of the Sacraments of the
Gospel which are the seales of all the Articles of our Christian faith And also of the Lords praier which is a principal rule of Christian praier a singular exercise of faith c. Question Which therefore first of all be the Articles of our Christian beliefe as they are in that briefe summe comprised and by the common consent of all true Churches of Christ euen froÌ„ the most incorrupt times coÌ„mended vnto vs Answere I beleeue in God the Father almightie maker of heauen earth And in Iesus Christ his onely sonne our Lord which was conceiued by the holy Ghost c. ExplicatioÌ„ proofe This summe of the doctrine of the Gospel concerning the chiefe Articles of our faith gathered out of the holie scriptures as hath bene said it conteineth an bridgement of the most high diuine mysterie of the nature of God that is to say of the incomprehensible Trinitie of persons in the vnitie of one most absolute perfect spirituall essence or beeing of the Godhead so farre as it is meet for vs to enquire or may be knowne and discerned of vs. And therwithall it setteth out vnto vs fraile creatures and most miserable sinners the free couenant of Gods diuine mercy fauour and grace towards vs. Herewithall also A briefe summe of the doctrine of the holy Gospel contained in the articles of our Beliefe it layeth forth these two things first the causes of our iustification and secondly the fruites or benefits thereof The causes are these first to speake more generally the whole Trinitie of persons Father Sonne and holy Ghost eternally consenting in the vnitie of the Godhead to elect and ordaine vs therevnto But more particularly the Father for orders sake as the efficient cause the Sonne in that hee tooke our nature and therein liued preached wrought miracles fulfilled the righteousnes of the law and at the last died for vs and rose againe c. the materiall cause The holy Ghost in that by the preaching of the Gospell he giueth faith the formall cause The small cause being the euerlasting praise of the same most glorious free grace and mercie of God Now the fruite and benefit of this grace of God towards vs beeing generally comprehended vnder this worde saluation the particulars are partly expressed Communion of Saints in one holy catholike Church forgiuenes of sinnes resurrection of the body and euerlasting life and partly they are to be collected from those that be mentioned as vnspeakable peace of conscience heere yea euen against death and hell it selfe and the immortality of the soule in heauen euen from the very time of our departure out of this life c. This summe of the chiefe Articles of our faith therefore containeth an abridgement of the Historie of all the greatest and most glorious counsels and workes of God and of his most wonderfull benefits towards vs Election Prouidence Creation Adoption Redemption Iustification Sanctification Saluation and Glorification and to these ends and purposes alike abridgement of the incarnation of the sonne of God and therewithall of the vnion of the humane nature with the diuine in one most holy person of a mediator and also of the sufferings of the sonne of God c. all of them as was said before proceeding from the infinite bountie of Gods mercie to vs most vnworthie men Of the which most great counsels and works of God it is worthily written by the Apostle Paul 1. Tim. 3.16 * Omologoumenos Confessedly oâ— by a general acknowledgement to wit of all tâ—â—e Christians Without controuersie great is the mysterie of godlines which is God manifested in the flesh iustified in the Spirit seene of Angels preached vnto the Gentiles beleeued on in the world and receiued vp in glorie Read also Rom 8.29.30 c. Those which God knew before he also predestinated to be made like to the image of his sonne that he might be the first borne among many brethren Moreouer whom he hath predestinated them also he called and whom he called them also he iustified and whom he iustified them also he glorified What shall we then say to these things If God be on our side who can be against vs c. And Ephes 3.8.9.10 c. Euen to me the least of all Saints saith the holy Apostle is this grace giuen that I should preach among the Gentiles the vnsearchable riches of Christ And to make cleare vnto all men what the fellowship of the mysterie is which from the beginning of the world hath beene hid in God who hath created all things by Iesus Christ. c. Of these most high and excellent things we will by the grace of God treat and inquire according to this summe of the Articles of our faith in the order following First of all wee will consider of some speciall ground of holy Scripture whence euery article or point of our faith may be warranted and from whence also the right sence meaning thereof may be interpreted and opened For the word of God contained in the bookes of Canonicall Scripture the which God himselfe hath giuen and authorized for the instruction of his Church it is the onely certaine and vndoubted ground and foundation of faith And therefore also it is our bounden dutie to yeeld it the honour of teaching and confirming euery truth of God from the sacred testimonie and witnesse thereof And thus we read how in matters of faith the Scripture referreth it selfe to the Scripture the latter to the former Luke 24. verses 25.26.27 and verses 44.45.46.47 And before this in the 22. chap ver 37. Reade also Acts chap 26. verse 22. and 1. Corinth 15.1.2.3.4 and 2. Pet 1.19 And verily it were too great sluggish a folly for any to content themselues so with any briefe abridgement that the originall copie wherein is the more full and perfect declaration of all things should be neglected A man will not doe so with his seuerall Deeds and more large writings shewing the conueiances of his landes for any briefe extent or suruey which hee hath taken of them And shall we be more vnwise concerning the grand euidence of our saluation Nay rather as great landed men by how much they see by a short viewe that their possessions are very ample c. they will make the more reckoning of all their auncient Court-rouls or Charters c. So let vs by all meanes prouoke ourselues notwithstanding any other testimony to make our principall and most precious account of the authenticall and diuine records of God And that not onely for the points themselues which concerne our faith but also for the right vnderstanding of them and for all holy circumstances belonging to them For in this respect the holy Scriptures are so necessarie that without them wee should not by the shortnesse of our Creede heare of many points necessarily to bee bee beleeued of vs for our holy instruction and comfort And they that are mentioned could not without the holy
water but hee is rather to be likened to one that is for the most part tossed in the rough and raging waues of the maine sâ—a where one huge billow followeth vpon the neck of another so that if hee should not looke well to his tackle cast the anker-hold of his soule into the sure hope of Gods deliuerance he could not be saued And this plainely sheweth that although the doctrine of beleeuing in God is a lesson wherewith wee begin to teach and catechize children yet it is in the practise of it so great a lesson that the oldest among vs haue not so learned it that we may perfitly take it forth as children vse to speake Wherefore let vs I pray you euen al and euery one of vs giue diligent heed to the Prophets holy exhortation whom God hath set forth as a most experienced School-maister of faith vnto vs as it followeth in the latter part of the Psal When at any time we find our selues combred in our minds euen as if we should be ouerwhelmed with temptations let vs practise the remedy which he telleth vs of froÌ„ his own probatum-est that is let vs empty our hearts by powring forth our complaints and supplications to our good and mercifull God So no doubt shall the force of all the temptations bee broken and continually let out as the swelling waters by a most commodious sluce Neither let vs marueile though toward the end of our Psalme The meaning of it the Prophet so greatlie debaseth trust in Man or in Riches for alas what are they to deliuer or saue a man c Wherefore seeing as the Prophet concludeth both power and mercie belonge vnto God let vs according to the paterne which is set before vs quietly repose our soules onely in and vpon the Lorde nothing doubting but with him wee shall finde most tempestiue seasonable and happie deliuerance and saluation Reade also Psalm 33.16.17 and 146.3 c. Thus then wee haue Dauid for one notable example But he is not alone wee haue Abraham also Genes 15.6 Rom. 4.3 Abraham beleeued the Lord and hee counted that to him for righteousnes And Paul Acts 27.25 I beleeue God saith hee that it shall be so as it hath bene told me Yea we haue a multitude of examples which the Apostle calleth a clowd of witnesses Heb ch 11. And v. 6. of the same ch it is affirmed generallie that euery one that cometh vnto God must not onely beleeue that God is but also that hee is a rewarder of them that seeke him Hitherto concerning the proofe and ground of the article Question NOw in the second place how were you taught according both to the doctrine and also to the examples of faithfull men recorded in the holie Scriptures to vnderstand these wordes I beleeue in God Answere I haue bene taught that in professing that I doe beleeue in God my meaning must bee this that I am verelie perswaded that the onely true God of Heauen and of Earth is and according to his most holie and faithfull couenant will foreuer be my good and gracious God in all things and that therefore I doe vndoubtedly put my whole trust and confidence in him looking for all good things from him for comfort in all and against all euill and finally for my deliuerance out of all euill and for eternall happines and glorie in his heauenly kingdome through his free grace and mercie alone This is so euident from that which hath alreadie bene declared that wee will not stand vppon any further explanation or proofe of it We will therefore goe on forwarde But before yee can beleeue in the onely true GOD aright it is necessarie that yee knowe who and what manner of one God is that yee may be able to put an infinit difference betwixt him and all things whatsoeuer besides This hath bene partlie declared from the preface or generall reason of the tenne Commandements in the former parte of our Treasurie Yet because the more full declaration or as we may say adornation and enriching of this excellent point of Doctrine belongeth to the Gospell therfore it is meet that here wee doe make a more full inquirie into it This wee may doe as I suppose in the order following First if wee search out and sorte togither the excellent titles of the Deitie which shew and declare what manner of one hee is most entirelie in his owne Diuine nature Secondly if wee consider what those titles bee which shew what manner of one hee is in respect of his creatures And therein first what hee is more generallie toward all And then more particularlie what hee is First in respect of their seuerall degrees in humane societie and then in regard of their seuerall estate and condition touching the life and worlde that is to come concerning both the wicked also the Godlie But principally if we call to mind which those most gratious Titles of God are which concerne his elect people and holie Churche which is the most proper and as we may say the essentiall argument of our Christian beleefe Not that wee think that anie thing in God is to be seuered from his nature as if it were accidentall in or to him For we know that he was Eternallie and in all perfection that which hee is without beginning and so shall continue the same for euer and world without end but partly because we are to respect the order and time both how and when God hath manifested himselfe by his externall works either of creation and gouernment and partly because we seeke some helpe to succour the weaknes of our vnderstanding and the frailty of our memorie thereby Question First therfore I desire that yee rehearse those titles that doe shew vnto vs what manner of one God is most entierlie in his own nature Which are they Answere First as our Sauiour Christ teacheth vs Ioh 4.24 God is a Spirit that is to say he is a most spirituall and Diuine nature or Essence and Beeing Explication and proofe That is the meaning of our Sauiour Christ indeed For he doth not in those words speake of the third person of the Trinitie but of God in his Diuine nature simplie and indefinitlie considered so that it is the same in sense with that which God himselfe saith of his owne nature and essence in that he calleth him selfe I am that I am Exo 3.14 As though the Lord should say I am such a one as cannot be comprehended of any creature as touching the perfection and Eternitie of my nature who doe cause all other things to bee but am caused of nothing c. And of the same word as it is vsed in the holie language doth the Lord vsually call himself by the name Iehouah to the end he might be acknowledged God in respect of his Eternitie calleth himselâ—e also the First and the Last Isai 44 6. and chap 4â— â—2 I my selfe euen I am the first I am also the
nostrills mouth hands feet c they are so frequeÌ„t in the Scriptures that it is needles and would be ouerlong to rehearse in what respect the Lord doth thus speak of himselfe We may read them to very good purpose in the beginning of the first booke Of the substance of religion by Amandus Polanus who hath diligently gathered them together and learnedly interpreted them to our hand The eyes of the Lord note his wisedome and prouidence his mouth the declaration of his will his arme and right hand his invincible power and gouernment his feete and footesteppes the proceeding and execution of his iudgements c. Psal 68.24 and Psal 77.18 and 89 51. But in all such speaches we must beware that we conceiue in our mind nothing carnally of the diuine and Spirituall nature of God For as it is said in the book of Iob ch 10.4 that he hath no carnall eyes neither seeth as man seeth so is it to be acknowledged concerning the rest For in so much as our Sauiour Christ saith of Spirits that are creatures that they haue not flesh bones Lu 24 â—9 much lesse is the Creator of Spirits to be thought to haue so or to bee any substance of any shape and outward forme And thus if we seek to know God according to the instructions and testimonies of the holy Scriptures we shall by the grace of God know him as he is to be known a thousand fold more perfitly theÌ„ by all Philosophicall conceit discourse of reason accordingly we shal rightly beleeue in him Yet wheÌ„ we haue vsed all good holy diligence we must rest our selues in that knowâ—â—dge which is vnto sobrietie For as touching the nature of God as he is in hâ—mselfe we cannot knowe it but by his backe parts as hee himselfe speaketh As for his most perfect glorie which shineth aboue all visible brightnes as it were in his face we cannot possibly behold or looke vpon it It belongeth to euery Christian saue onely as hee hath reuealed himselfe in the face of our Lord Iesus Christ 2. Cor. 4.6 And yet this knowledge also is passing knowledge as touching the full perfection of it Ephes 3.19 And Galat 4.9 Wee cannot know God as wee are knowne of him Hitherto therefore of the meaning of the Article I beleeue in God NOwe let vs inquire of the third pointe to witte what promise wee the Gentiles haue that this onely true God who was in speciall manner the God of Israell wil be likewise our God Question What proofe haue you for this Answere In the first chapter of the Prophesie of Hosea verse 10 thus we read In the place saith the Lorde where it was said vnto them yee are not my people it shall be saide vnto them yee are the Sonnes of the liuing God And againe chapt 2. the last verse I will haue Mercie on her that was not pitied and I will say to them that were not my people Thou art my people and they shall say Thou art my Lorde This is indeede a generall promise concerning the calling of vs the Gentiles including euerie one of euerie Nation whosoeuer shall in the time and season of this calling haue grace truelie to beleeue in God Reade Rom 9.24.25.26 c. Question But what proofe haue you that the time of this generall calling is all readie come Answere In the 3. chapt to the Rom verse 29. the Apostle Paul affirmeth that euer since the Gospell hath bene Preached to all Nations by the Commandement of our Sauiour Christ God is to be acknowledged not onely the God of the Iewes but also of the Gentiles For saith hee it is one God that shall iustifie the Circumcision of faith and vncircumcision through faith ExplicatioÌ„ proofe By Circumcision of faith the Apostle vnderstandeth the beleeuing Iewes that were circumcised as by vncircumcision the Gentiles beleeuing though they were not circumcised His meaning is therefore that the same Faith in Christ doth iustifie them both in the sight of God And let vs marke to our comfort seeing the greatest cause and title that wee haue is pleaded howe earnest the Apostle is in auerring and affirming the calling of vs the Gentiles into the fellowship of the couenant of grace and saluation togither with the Iewes Is God saith he the God of the Iewes onelie and not of the Gentiles also Yes euen of the Gentiles also Read also 1. Corint ch 12. verse 13. and Ephes 2.11 c. And Act 11.1 c. and chap 15. 7. c. This verilie is worthie our speciall obseruation For in so much as it is certaine that wee the Gentiles were cut off from Gods conuenant it is necessarie that wee should haue ground and warrantise of our insition and ingrafting againe To this purpose the testimonies alledged are infinitely more worthe then their weight in Golde as a man may say Question BVt that we may proceed seeing the faith of Gods elect as it is called Tit 1.1 is common to all the people of God whether Iew or Gentile as hath bene shewed and there is but one Faith Ephes 4.5 Why doe wee in the profession of our faith single out our selues as it were euery one for his owne part saying I beleeue in God c And not We beleeue Answere First because it is of the verie nature of the true Iustifying Faith to make particular application of the Promises of Almightie God to euerie one whom God hath indued with it Secondlie because it is the duety of euery true beleeuer to make profession of his owne Faith rather then of any other mans in so much as no man knoweth the truthe and certaintie of the saith of any other so vndoubtedly as hee may doe of his owne Thirdly because no man can be saued but by his owne Faith Finallie to the ende that euery beleeuer might be admonished and prouoked each by the example of other to seeke to haue the ground of faith firmely setled in him selfe and euerie one to trie and examine himselfe concerning the truth of his owne faith lest hee should at vnawares deceiue himselfe in a vaine opinion and imagination of faith in steade of faith it selfe Explication and proofe These are verie good reasons in deede for the particular confession and profession of euerie Christian his owne Faith For the proofe wherof touching the first let vs consider that it is the vsuall manner of the publishing of the Gospell to applie it particularlie as Roman 10.9 If thou shalt confesse with thy mouth the Lord IESVS and shalt beleeue in thy heart that GOD hath raised him vp from the dead thou shalt be saued Gal â— 7 Act ch 16. 14. 15. and verse 31. Belieue and thou shalt be saued Likewise Chapt 8.37 Philip saith to the Eunuch Lord Treasurer to Candaces the Queene of the Aethiopians If thou beleeuest with all thine heart thou maiest be baptized And hee answered I beleeue that IESVS CHRIST is the Sonne of GOD.
succour mighty and effectuall for the defence of his people For the proofe whereof consider that which wee reade Psalme â—0 and Psalme 21. Heere call to minde againe Psalme 89.15 c. and Psalme 144.15 Blessed are the people whose GOD the Lord is Wherevpon also iustly is the exhortation made vnto all the people that they would reioyce in him Psalme 66.1 c. and 67 4. and 68 32. yea many Psalmes together following after the 95 Psalme The experience of this comfortable fruite of faith is testified in the holie Scriptures both generally and particularly Our Fathers trusted in thee saith the Prophet Dauid they trusted in thee and thou didst deliuer them They called vpon thee and were deliuered they trusted in thee and were not confounded Psalme 22 4. 5. And more particularly concerning himselfe In the Lord doe I put my trust how say ye then to my soule flee away from your mountaine as a little bird to wit as one chased away as easily as a silly bird is scared from place to place Psal 11 1. And Psalm 18.16 17. Likewise Iehoshaphat and Hezekiah godly Kings of Iudah they trusted in the Lord and prayed vnto him and they were deliuered from their mightie aduersaries 2 Chron 20 20. and chap â—â— The Lions also did not hurt Daniel because hee beleeued in his God Dan chap. 6.23 According to the comfort of the same experiments iustly may we hearken to the generall incouragement of the same the holy Scriptures of God such as we may read Psal 31.24 All ye that trust in the Lord be strong and hee shall establish your heart And Psal 37 3 4 c. and 55.22 Read also Heb. 13.5.6 And consider that God hath bound his holy promise with an oath that hee might thereby helpe the weakenes of our faith chap. 6.17.18.19 Yea this comfort may wee haue in our greatest afflictions that the Lord will not leaue vs. Prou. 24.16 and Rom. 8.28 There are many comfortable testimoâ—ies euery where in the holy Scriptures to this end Great therefore is the generall comfort and benefit of faith in one onely true GOD euen one onely in his diuine nature and essence as hath beene prooued before And yet one thing more let vs obserue heere the which may be of good vse for afterward and that is this Whereas wee doe generally ascribe all comforts to beleefe in GOD as hee is one onely in nature wee doe not exclude the Trinitie of Persons For faith in the vnitie of the Godhead and fâ—ith in the Trinitie of Persons it is all one and the same faith and the comfort of both is one and the same comfort So that as a learned Father saith well * Grego Nazaaâ—z Ou phihano to en noesat caâ—tois triâ—i perâ—â—â—mpomat Ou phthano ta tria dicâ—em carets to en anapheromai I cannot thinke of the vnitie but the brightnes of the Trinitie shineth about me neither can I distinguish the Trinitie but my thoughts doe send me to the vnitie Onely for orders sake and to make the doctrine of faith and the manifold instructions thereof more plaine wee take the occasion heere to gather the comforts of faith as they are in the holy Scriptures rehearsed vnder the name of God indefinitely and without distinction of person as afterward wee shall likewise by the grace of GOD obserue the comforts which bâ— ascribed to faith as it beleeueth distinctly in euery person yet so as it continually looketh to the vnitie of the Godhead without all distraction or diuision of the minde The like is to bee considered concerning the duties But before wee come to them let vs more particularly examine the comforts of this principle of our faith in one onely true God in that hee is the eternall and almightie the most wise and gratious Creator Gouernour and Preseruer of all things the most righteous Iudge of all men c. according to the seuerall titles belonging vnto him Question ANd first what is the comfort of this that the Lord our God is Iehouah the onely eternall and euerliuing God in whom wee liue and moue and haue our beeing as the Apostle Paul teacheth Act. 17.28 Yea that he is in his diuine nature a most holy GOD What I say is the comfort of this The comfort arising from hence is this that the same our God who hath giuen vs a beeing and life Answer and mouing who also is the father of our soules and spirits will no doubt preserue and maintaine vs in this life according to his owne good will and pleasure against all aduersarie power whatsoeuer Yea more then this that hee will sanctifie vs to himselfe and effectually accomplish all the holy promises which he hath made to his whole Church and to euery true member thereof concerning a most happy and gâ—orious estate after this life euen for euer and euer So indeed the Lord himselfe assureth his people fâ—om this his name Iehoua as we read ExplicatioÌ„ and proofe Exod. chap. 6 2 3 4 c. Wherevpon also the Church of God praieth against the enemies thereof that they may be so confounded in their wicked enterprises that they may know by experience that God who is called Iehoua is God alone euen the most high ouer all the earth Psal 83 16 17 18. Read likewise Psal 31 14 15. I trusted in thee ô Iehouah I saide thou art my God My times are in thy hand deliuer mee from the handes of mine enemies c. And Psal 68 verse 4. Exalt God in his name Iah and reioyce before him For according as hee is in himselfe eternall so it pleaseth him to bee our God for euer and euer Psal 48 14. And Psal 102 verse 24 c. euen to the ende of the Psalme The eternitie of the Church is lincked with the eternitie of God by vertue of the most gracious and faithfull promise of his couenant And Psal 111 â— He hath coÌ„manded his couenant for euer holy and fearefull is his name Finally as our Sauiour Christ hath testified Matth. 22 33. God is not the God of the dead but of the liuing hee therein assuring the faithfull of their immâ—rtalitie with faithfull Abraham and that euen from the faithfulnesse of the immortall God And that God being in himselfe most holy wil sanctifie his people it is euideÌ„t by his ordaining sanctifying of his Sabbath euen from the beginning Gen. 2 verses 2 3. And Exod. 31 12 13 14. And Ezek. 20 12. God calleth it a signe betwixt him and his people that hee doth sanctâ—fie them Yea and it is a speciall meanes of sanctification to all such as doe religiously sanctifie it by the exercise and practise of the holy duties of Gods worship Reade also Hab 1 12. Psal 22 3 4 5. And the praier of our Sauiour Christ Iohn 17 verses 17 18 19. Sanctifie them with thy truth thy word is truth c. All is very comfortable The comfort of faith in Gods almightie power and in this
gouernment it may hence appeare in that hee is called the father of the fatherlesse Psal 68. ◠And againe as was alledged before in that our Sauiour Christ saith Call no man your Father vpon earth for there is but one your Father who is in heauen Neuerthelesse as was also alledged God doth not refuse to impart this his name not onely to natural Parents but also to ciuil Magistrates in regard of that dignitie authoritie which they haue receiued of him as Ps 82 6. Iohn 10.34 Fourthly that God is a father in respect of the adoption of his holy Church and elect people both Iewes and Gentiles euen so many as shall truly beleeue in him as in their heauenly Father and likewise that he is a Father in respect of his most gracious prouidence and gouernment ouer it this may bee made plaine and confirmed by that which wee reade Deut. 14.1 Where Moses saith to the Iewes Yee are the children of the Lord your God And Chap. 32.6 Doe yee so reward the Lord ô yee foolish people and vnwise Is not he thy Father that hath bought thee he hath made thee and proportioned thee Likewise Elihu of olde called God his father as Iob. Chap. 34. v. 36. My Father saith he as Trem and Iunius doe well translate that word let Iob be tryed c. And thus also Isaiah Chap 43.8 the Israelites are called the Sonnes and daughters of the Lord And Chap. 63.16 Doubtlesse thou art our Father c. This dignitie and preheminence of the Filiation or Son-ship as one may say of the Church is fitly expressed by this that God calleth it his first borne to wit in comparison of all the worlde beside As Exod 4.22 23. the Lord saith to Moses Thou shalt say to Pharaoh Thus saith the Lord Israel is my Sonne euen my first borne Wherefore I say vnto thee let my Sonne goe that he may serue me c. And Ierem 31.9 I am a Father to Israel and Ephraim is my first borne And thus King Dauid and King Salomon speciall tipes and figures of our Sauiour Christ the onely naturall Sonne of God they are by special grace and fauour called the Sonnes of God as Psal 2. Thou art my Sonne and 2. Sam 7 14. I will be his Father and hee shall bee my Sonne And Psal 89 26 27. Hee shall cry vnto mee thou art my Father c. But more generally concerning both Iewe and Gentile the Apostle Paul saith Ephes 3 15 16. Of the Father of our Lord Iesus Christ is named the whole family in heauen and in earth And in this respect doth the Euangelist Iohn teach vs that the children of God are borne not of blood nor of the will of flesh nor of the will of man but of God To the which purpose also serueth that which we read Rom. 8 14.15.16 Gal. 4. verses 5.6 and 1. Pet. 1.3 Blessed be God the Father who according to his aboundant mercy hath begotten vs againe vnto a liuely hope by the resurrection of Iesus Christ from the dead To an inheritance immortall c. It is true indeed that in respect of this worke of our spirituall regeneration and sanctification and of our preseruation in the same the Sonne of God hath the name of an euerlasting Father giuen vnto him Isay ch 9.6 And ch 8.18 mention is made of his children And ch 53.10 the promise is made by God that he should see his seed The accomplishment whereof is testified He◠2.10.11.12.13 He brought many children to glory And therefore is he brought in speaking thus Behold here am I the children which God hath giuen me In which respect also he said while he was yet with his Disciples I will not leaue you as orphanes that is fatherles or comfortles Iohn ch 14.18 Likewise the holy Ghost whom our Sauiour Christ thus promised to send for the cōfort of his church is in the same worke of our spirituall regeneration and sanctification as a father to vs and to the whole church together with God the father and the Son according to that we read Ioh. ch 3 5 6. Except a man be borne againe by the holy Ghost c. and Rom. 8 14. As many as are led by the spirit of God they are the Sonnes of God The Meaning Yet this ioint work of the whole Trinity in this whole spiritual work of grace must so be vnderstod to wit in a certain metaphorical or borrowed sense when it is attributed to the Son the H.G. as it may in no wise preiudice the distinctiō of Persons nor impeach the proprietie of this name Father as properly attributed to the first Person of the holy Trinitie of the which we treat IT is therefore to very good purpose that you doe in the next place expresse what you meane when you say I beleeue in the Father almightie maker of heauen and earth Question What doe you meane by these wordes Answere My meaning is to professe that according to the two former acceptions of the word Father I doe vndoubtedly beleeue that God the Father the first Person in the most holy and blessed Trinitie euen the naturall Father of his eternall and onely begotten Sonne hath by the same his Sonne together with the holy Ghost in infinite wisedome and by his almightie power made the heauen and the earth the Sea and all that in them is of very nothing at the first Here in your meaning is agreeable to the truth it selfe according to that we read Ioh. ch v. 1 2.3.4 Col 1 15 16.17 Heb 1 v. 2. Read also Gen ch 1. verse 2.26 And Iob 26.13 Question But hath God the Father by his Sonne together with the holy Ghost the spirit of them both onely created and made all thinges at the beginning and thenceforth left them to themselues to be as we vse to say at vncertaine Answer Nothing lesse And therefore according to the third acception of the word Father I doe beleeue that God in his most souereigne and fatherly prouidence hath from the beginning of his creation doth stil and will likewise by the same his Sonne together with the holy Ghost continually euen to the end of the world vniuersally rule gouerne and preserue all his creatures in all wisedome and righteousnes according to the most holy and determinate pleasure of his owne most gracious and diuine will Explication and proofe This also is very true and agreeable to the holy Scriptures as we may read further Iohn ch 1. verses 5 9.10 ch 3.17 Col 1.17 In the Sonne all things consist from the Father And Heb ch 1.3 The Father by the Sonne beareth vp all things Read also Psal 104.30 If thou send forth thy Spirit they are created and thou renewest the face of the earth And in the 24. v. of the same Ps O Lord how wonderfull are thy workes In wisedome hast thou made them all the earth is full of thy riches So is this Sea great and wide
propagation of children And as touching her soule that also was properly created as was the soule of Adam and so are the soules of all men and women to this day Finally in respect of the most proper signification of creation euery newe and strange work or iudgement of God is diuers times expressed by the word Bara as Exod. 34 10. I will doe such miracles saith the Lord as haue not beene wrought in all the world Likewise Numbers 16.30 Likewise Isai 41.20 and ch â—8 6. and Ier 31.12 Thus much for the opening of the signification of the word to create whereby euery way may appeare the infinite excellencie of Gods making of things from all that making which is or may be attributed to man For although by the gift of God and in an artificiall imitation of his workes of nature man doth make many beautifull formes of things yet he cannot possibly make the least substance of any thing nor inspire any life or liuely and naturall motion in the least degree And euen his formes also are infinitely inferiour to the beautie of the things themselues which God formeth and beautifieth aboue all the most exquisite artificers skill NOw after the vnderstanding of the meaning of the word let vs goe forward to the matter it selfe When you say that the substance and frame and whole furniture of the heauens of the earth were created when they were nothing at all before You doe therein affirme that the world is not eternall and without beginning as God himselfe is but that in time it had a beginning Question Is not your meaning so Yea the holy Scriptures teach me to beleeue that the whole world both the heauens and the earth had their beginning with the beginning of time it selfe and that also within lesse then the space and terme of six thousand yeares It is very true as the certaine and vndoubted Chronologie of the holy Scriptures themselues ExplicatioÌ„ proofe doe euidently declare to all such as doe make diligent and religious search thereinto The which verily is the dutie of euery true beleeuer to doe more or lesse either by his owne industrie or by the helpe of others for the confirmation of his faith therein And that from thence also our faith may be confirmed concerning the appearing of our Sauiour Christ in the fulnes of time according to all the holy Prophesies thereof But this were too long a busines and peraduenture too troublesome for the present exercise Neuertheles it shal be meet and profitable for you at your leisure to read that diligently which hath beene purposedly collected out of the holy Scriptures for your instruction in this point or else to read the labours of some other The which their labours may easily come to your hands if you shewe your selues to haue anie godlie desire after the same The summe of al we wil here set downe as it is comprised in certaine verses already gathered to your hand for some furtherance of your vnderstanding and for a familiar helpe of memorie herein SAcred Genesis first of all The Scripture storie doth containe Of yeares two thousands hundreds three And sixtie eight since world began The second Booke which Moses wrote Cald Exodus of going out One hundred fortie adding sixe This is the summe whereto t is brought The third of Levie bearing name Shewes many things but eeks the skore With neuer a yeare but Numery Hath thirtie eighte and neare one more Then Deutronomie doth supply All which that yeare to want we see So all fiue bookes to thousands two Adde hundreds fiue and fiftie three Next Iosua space of 17. yeares Iudges two hundreths ninetie nine The first of Samuell fourescore The next hath fortie Dauids reigne The first of Kings from Salomon Hath yeares one hundred and seuenteene Next hundreths three fortie and fiue As by due triall may be seene This storie reacheth to the time When captiue state to Iuda fell Yea to the yeare of fortie fiue That they were thrall in strange Babell The bookes of daies or Chronicles No longer storie doe set downe Saue fortie fiue to Cyrus reigne They make increase to seuentie one Then Ezra Nehem ' Esters booke Shewe captiue Iewes sent home againe Where they abode .4 hundred yeares Yea ninetie more till Christ was slaine For thus is Daniel rightly skand I meane the speech of Angell there Who thither from thrall seuenties end Defineth seuen times seuentie yeare So then since man was first create And likewise since his wofull fall Till Christ his death t is thousands three Hundreths nine and sixtie sixe in all Whence take wee thirtie three and then There doe remaine but thousands three And hundreths nine thirtie and three Till Christ tooke flesh to make vs free Now since that time how many yeares Haue passed iust by yearely count He knoweth but little that cannot tell The summe whereto they doe amount But vse hereof what should be made Most wise may liue and still may learne Christ taking life and dying death To life doth call from sinne doth warne For as he came in base estate And staâ—ed no whit the time once come So will he hast a glorious Iudge Of life and death to giue last doome Repent therefore thy sinnes forsake Beleeue in him whom God hath sent Be sorie for all dayes and times Wherein thou hast thy life mispent Thus times and seasons if thou weigh The more exact the better stay But if thou doe this vse neglect The greater skill the worse defect Thy friend doth friendly wish thee well Let small default not much offend One yeare yea more may penne escape But Gods accounts can none amend The more full opening of these verses is to be examined from the Booke it selfe printed to that end Question But may we possibly conceiue in our minds that there should euer haue bin a nullitie or if we may so speake a nothingnes of all things Answere Because it cannot be concâ—iued by reason or compassed by our vaine or curious and confused thought therefore doe the holy Scriptures teach vs to vnderstand and beleeue it by faith as we haue learned before ExplicatioÌ„ and proofe It is Gods great mercy that he hath vouchsafed to reueale this to be so And it is our dutie in the humble obedience of faith withall thankfulnes to acknowledge the same and to restraine our thoughts from all wandrings any other way which cannot but be infinitly confused and very sinfull and perillous to our soules Onely therefore let it content vs to knowe that God himselfe was in himselfe the perfect fulnes of all in all things before there was any thing at all as well as now and euer since he hath giuen to all things their proper continuance and beeing And that we may the better helpe our selues to giue credit to the doctrine of the creation of the great world let vs consider our selues who are after a sort so many little worlds for the wonderfull manner of
our creation And herein let vs all consider earnestly what we were but one hundreth of years agoe yea a great deale lesse And as for many of vs what were we but euen a tewe yeares since Where were we in all the world what were we were we not iust nothing Our owne creation therefore may iustly be a strong argument vnto vs of the creation of all other things and of the world it selfe For seeing that God by his almightie power hath made our selues in this our time as all other in â—heir ages why should it be strange to vs to heare the word of God to teach vs that all things were created of nothing Surely that creatures who haue reason should call into question the truth of the doctrine of creation it is not onely without reason but also euen vnnaturall For a created nature hauing reason and not being peruerted in it selfe must needs easily see and feelingly as it were acknowledge euen from the own state the creation of all other creatures WE therfore putting away all doubt herein Let vs proceed to the manner of the creation as the Lord himselfe hath of the same his most gracious goodnes made it knowne vnto vs. Question How was that Answere All things at the beginning that is so soone as time it selfe had any beeing they were created and began to take their beeing onely by the word and commandement of God according to his owne eternall decree in this behalfe Explication and proofe This is indeed the tâ—â—e meaning of the first wordes of the holy Bible euen of the first wordes of the first booke of the Scriptures of God In the beginning saith the Prophet Moses who hath this testimonie of God that he was very faithfull Heb â— 5. God created the heauens and the earth In the beginning that is to say eâ—en so soone as there was any beginning of any creature did the creation of all things begin yea euen so soone aâ— time it selfe began The which time God made also as the measure of all the rest of his creatures and works in regard of their first beeing when they began and also of their continuance as they are former or latter euen to the last ende of the longest time that may be of this short and transitorie world According to that Psal 102 2â— â—6 27 They shall perish but thou shalt endure c. And 1. Cor 7.29 The time is short And verse 30. The fashion of this world goeth away And 1. Pet 4.7 The ende of all things is at hand But touching the newe heauen and the newe earth which shall bee established the time of the continuance of this present euil and sinnefull world once ended as they shall bee in a more excellent estate so shall their continuance for euer be measured by another kinde of measure euen aboue measure that is by time as it were timelesse for euer and euer euen by time and times time without ende As Reuel 21 23. The Citie shall haue no neede of the Sunne c. Neither is there any night there c. Of the which enough for this time Wherefore that wee may proceede It is true also that you haue answered that the onely immediate cause efficient of the creation was the word and commandement of God without all instruments and meanes which the wicked and vngodly Epicures and Atheists of the world mockingly aske after According to the holy testimonies of the diuine Scriptures Ps 33.6 as it hath beene alledged before And againe Psal 148.5 He commanded and they were created Euen according to the historicall narration of Moses in this our first Chapter or Gene God saide let there be light and there was light Let there be a firmament or spreading out of the aierie regions c. And all were presently so as God spake and commanded Question But I pray you doe you vnderstand this so as if God vttered any sound of words and that by the vertue thereof he created all things Answere I haue beene taught to vnderstand them otherwise then so Explication and proofe There is good reason thereof For hetherto there was no vse of vocall and sounding speech seeing there was yet no creature to heare it nor instrument to sound it or place whether the sound thereof should bee carried no nor ayer wherein it should bee sounded I meane at the first instant of the creation Question How then haue you learned to vnderstand the speech and commanmandement of God at the first beginning and so forth in the whole worke of creation Answere It noteth the execution of his eternal decree in the beginning of time Loquutus est Deus hoc est inquit Caluinus aeternum suum decretuÌ„ protulit Comment in Gen. 1.11 God hath spoken saith Caluin that is hee hath performed his eternall decree according as eternally and before all time without beginning he purposed in himselfe to accomplish his worke by his Sonne together with the holy Ghost who are eternally and without all beginning the essentiall wisedome and power of God ExplicatioÌ„ and proofe Thus indeed concerning the sonne of God doth the holy Euangelist Iohn most diuinely expound this creating WORD chap 1.1 c. In the beginning saith he was the word and the word was God The same was in the beginning with God All things were made by it and without it was made nothing that was made In it was life and the life was the light of men c. And verse 10. The world was made by him c. And thenceforth he proceedeth to shewe that as the world was at the first made by him and set in good estate so it being peruerted by the sinne of man it is againe renewed deliuered from vanitie and corruption by him c. 2. Cor. 5.17 And touching the holy Ghost that hee was as the hand and euen the very power of God in this mightie worke of his creation Moses himselfe expresly affirmeth it in the second verse of his first chapter So then by the testimony and interpretation of the Euangelist Iohn it is plaine that as well the heauen and the earth at the first instant as afterward the whole disposition of them and the creation of all the other earthly and visible creatures out of them were created by the word or speech and commandement of God in such sence as hath beene already expounded Question Doe you not see this to be plaine from the Testimonie and interpretation of the Euangelist Iohn It is very cleare and plaine And the Apostle Paul also doth as clearly confirme the same in his Epistle to the Colos chap 1.15.16 and 17. verses Rehearse you the wordes of the Apostle Which are they Question Who that is the deare Sonne of God whom hee had mentioned a little before is the Image of the inuisible God Answere the first begotten of euery creature that is eternally begotten and hauing his personal subsistence from God the Father before there was any
the first night which euer was came to an ende the Lord God by his gratious word and commandement created and brought forth light yea before there was yet either Sunne or Moone or any one Starre in the whole compasse of heauen o the ende it might most euidently appeare that God is the immediate author of this excellent creature And thenceforth did the Lord in his wisedome establish the order and succession of the day and night euen to this day so to continue to the end of the world Thus the whole space of the first day and of the first night doth by the determination of God himselfe of the more worthie and excellent part take the denomination of the first day ExplicatioÌ„ proofe It is verie true And thus you haue in one Answere laid open the meaning of Moses in the first foure verses of our first Chapter of Genesis according as it is both plaine in it selfe and also confirmed by other testimonies of the holie Scriptures of God in this behalfe As first touching the heauens which we do vulgarly call the Element and the large spreading thereof read Iob 9.8 He himselfe alone spreadeth out the heauens And chap 37.18 Hee hath stretched them out firme as mouâ—ten glasse And Psal 104.2 Hee hath spread them like a Curtaine This large extension and spreading out of the highest visible heauen is also called the Firmament from the Greeke and common Latin Translations as Dan 12.3 They that be wise shall shine as the brightnes of the Firmament Read also Isai 42.5 He hath created the heauens and spred them abroad And chap 44.24 Read also Psal 1 36.5 Hee hath made the heauens by his wisedom c. And Ier 10.12 Hee stretcheth them out by his discretion And touching the earth it is written in the Psal 104.5 mentioned euen now that God hath so set it vpon the foundation that it cannot be moued And Psa 102.25 Thou hast laide the foundation of the earth and the heauens are the worke of thy hands Reade also Iob 38.4 and Prou 8.29 The earth therefore may iustly be called the Lords earth as Ps 24.1 Touching the couering of the earth by the waters reade Ps 104.6 Thou coueredst it with the deepe as with a garment and by their owne nature they would stana aboue the mountaines Touching the creation of the light and darknes reade Isai 45.7 I saith the Lord forme the light and create darknes Herevpon also the day and the night is by good right ascribed to the Lord. Psal 74.16 The day is thine and the night is thine And herevnto hath the Apostle Iames respect when chap 1.17 hee calleth God the Father of lights The constant order succession of the day and the night according to the law which God hath set in nature is set downe to the praise of God Ps 19.2 And Ier 33.19.20.21 The Lord maketh it an argument of his faithfulnes in his couenant of euerlasting mercy toward his people This breaking forth of the light is to be thankfully acknowledged for euer for a very gratious glorious worke of the Lord. Reade Psa 104.23.24 and Iob ch 38. 12. 13. 14. But ch 24. 17. The morning is to the wicked as the shadow of death Now let vs heare the holy words of Moses himselfe from whence all these things are cleared vnto vs. Question Which are they Answere 1 In the beginning saith Moses God created the heauens and the earth 2 And the earth was without forme and voyd and darknes was vpon the deepe and the spirit of God moued vpon the waters 3 Then God said let there be light and there was light 4 And God sawe the light that it was good and God seperated the light from the darknes 5. And God called the light day and the darknesse he called night so the Euening and the Morning were the first day In these words we haue the ground of your former answere and we may see the truth of it fully warranted vnto vs. And besides the holy Prophet sheweth vs how the rude lumpish and indigested matter of the earth and the huge gulfe of waters aboue the same were as it were moulded vp held together and made apt and fit to receiue that excellent forme which in the third day they were fashioned into That is how they were thus supported to wit by the holy Ghost the diuine Spirit and power of God himselfe Moreouer we haue a singular commendation of the light as of a most comfortable and commodious creature euen from the approbation of God himselfe who saw that it approued it selfe to be good according to that Eccles 11.7 Surely the light is a pleasant thing So that hereby we are admonished to be in speciall manner thankfull to God for it and that we ought to be carefull to vse it well euen as we may thereby giue the greatest glorie to God that we can walking as becommeth those whom hee hath vouchsafed to call to be the children of light and to this ende hath caused the light of his Gospell to shine forth vnto vs. Yea euen to this our God who thus at the beginning commanded the light to shine out of darknes as the Apostle Paul writeth 2. Cor 4 6. ought we to giue all the glory we can On this first day also it may appeare that the vpper Region of the aire was made apt to send forth thunderings and lightenings by the fierie brightnes of it the which as we know is a very glorious and fearefull creature of God Reade Iob chap 37.1 2 3 4 5. and chap 38.24 35. But whereas Moses telleth vs that God calleth the light day and the darknes night hee would not haue vs to thinke that hee gaue those names vnto these things but that he appointed and ordeined the things themselues to continue such and in such order as he had alreadie created and made them For so the Lords calling doth vsually note his effectuall establishing of things theÌ„selues rather then the giuing of them their names according to that of the holy Apostle Rom 4.17 God calleth those things that be not as though they were And 1. Cor 1.26 Brethren ye see your calling And our Sauiour Christ in the Gospel I came not to call the righteous but sinners to repentance Finally Moses in saying that the euening and the morning were the first day he speaketh by a double Synedoche First putting the part for the whole that is the day both for the day and also for the night and then the beginning of the day and of the night both for the whole day and also for the whole night This first day of the creation is that which since the resurrection of our Sauiour Christ is called in the holy Scriptures the Lords day to Christians euen that wherin our redemption was perfected as the 7. day which was the next day aâ—ter the creation finished was then the Lords day to all people that is a day of speciall worship to
and Iob 5.23 So then this is to be held alwaies for a firme principle God made man righteous but they haue sought to themselues many inuentions Eccles chap 7.31 All euill is come vpon man from man himselfe Let no man therefore be so wickedly bould as to frame any the least cauill against any of the workes of Gods creation Nay on the contrarie let vs for a most iust and well beseeming conclusion take the whole blame of all euill to our selues and groane vnder the burthen of our sinnes as the true and proper cause thereof according to the last branch of the answere And thus through the goodnes of God wee haue renewed the remembrance of the holy doctrine concerning the workes of Gods most wise mightie and gracious creation The excellent perfection whereof God hath most solemnly confirmed by his sanctifying of the seuenth day wherein he ceased from any further worke of creation to the end that mankinde might worship God their Creator in the celebration of the same his diuine wisedome power and goodnes which are most perfectly manifested thereby The which holy doctrine according to the most faithfull and true historie thereof euery Christian must beleeue or else hee cannot rightly beleeue in God the Father almightie maker of heauen and earth as the Articles of our beliefe teach vs to doe And now touching the manifestation of the wisedome and power and goodnes of God in them it is euident to the faith of euery true beleeuer while according to the instruction of the holy Scriptures he pondreth in his minde both the manner and also the order which God tooke in performing the workes of his Creation And first concerning the manner if wee consider how the Lord beginning in darkenes deformitie and confusion as touching the great world and in basenes and deadnes when he created man the little world doth neuertheles perfectly and at an instant cause light to shine out of darkenes and in a short space of time turneth deformitie to beautie vacancie and voidenes to all sufficient furniture and plentie deadnes to life discomfort to comfort and basenes to glorie to that according to this beginning of the works of God the coÌ„mon prouerbe might well take beginning in that wee commonly say A hardor vncomfortable beginning maketh a good ending thus I say the manner of the creation manifesteth the wisedome power and goodnes of God The like will be euident if we shall well obserue the order which God taketh in the disposing of his workes For he createth his spirituall and inuisible creatures in heauen before the visible and bodily vpon the earth the simple elements before compounded bodies the fierie region before the aierie he cleareth the lower region of the aier before hee emptieth and cleareth the earth from the waters thereof he maketh grasse for cattel before he maketh cattell themselues the foules of the aier and fishes of the Sea before the beasts of the earth finally all other creatures before he made mankind insomuch as it pleased God to make all things for the comfort of man that so by him they might be to the glorie of his owne most holy name And yet againe he doth so breake that which we would thinke should haue beene the best order that he doth in most excellent wisedome take all glorie from the creatures themselues and maketh it so much the more cleare and plaine as it is meete that all the praise both of wisedome and power and goodnes doth belong onely to him For therefore it is that God made light before he made the Sunne Caused trees to bring forth ripe fruite before any shower or dewe had fallen vpon the earth And also made all earthly creatures and gouerned them in perfect order before he appointed man to be the ruler and orderer of them Who therefore among all men yea how could all mankinde though they were as dutifully affected to God as might be how I say could they for al that sufficiently praise his most glorious name for his so great wise mightie gracious and glorious workes Yea if it were but for our owne creation alone for our outward senses and the excellent gift of speech c. and for our inward vnderstanding and memorie c. Let euery one of vs therefore conclude with the holy Prophet Thou ô Lord possessest my reines that is I am by good right altogether and entirely thine thou diddest couer mee in my mothers wombe I will praise thee for I am drawne into admiration by considering thy reuerend workes yea I will praise thy wonderfull workes as much as my soule can attaine vnto My bones or strength it is not hidden from thee from the time that I was made in a secret place and skilfully fashioned as in the lower parts of the earth Thine eyes did see me when I was without forme for in thy booke were all things written euen from the time that they were first fashioned yea while as yet there was none of them at all O how deare therefore or precious are thy thoughts to mee ô mightie God! ô how great are the Summes of them I would count them but they are more then the sand I will awake that is I will stand diligently vpon my watch that I may still abide with thee Psal 139.13.14.15.16.17.18 Trem Iunio Interp. But of the duties whereby we stand bound vnto God for his mercie toward vs in our creation more afterward HEtherto our purpose hath beene to gather together and interprete the holy doctrine of Creation according to the historical narration and report of it from the holy Scriptures of God the onely faithfull and incorrupt witnesses thereof The which also as you know hath beene set down to your hand in a fewe verses to the ende it might happily bee thereby made so much the more familiar and if it might be also the more easie to be remembred of you It shall not be amisse therefore as I thinke here to make rehearsall of them Question Which are those verses Answere They are these which followe Gen. ch 1. The world sixe daies in making was As Moses truly saith God would not onely shewe his power Verses But likewise helpe our faith 1. In first of sixe both heauen and earth A Substance they receiu'de 2. Though formeles and vnfurnished Th' earth with waters couer'd And darknes was vpon the deepe As high as heauen did reach The holy Ghost these depths vphold 3. The Father by his speech Not sound of voice but mightie power With wisedome euen his Sonne Commanded light so light brake forth And whole * Either because the world began at the equinâ—ctiall or to speake according to the vse of the Iewes who alwaies accounted twelue howers for the day according to that of our Sauiour Christ Iohn ch 11.9 Are there not twelue howers in the day twelue howers shone 4. Yet darknes was not quite cut off But sundred from the light It tooke his turne the light gaue place
Eden so soone as hee had fallen away from his faith and allegiance to God Genesis 3.23.24 But by faith in Christ all things are made ours in so much as we our selues are thereby made the children of God according to that we reade Gal 3.26 and chap 4. verses 6 7. and Rom 8.15 16 16. and 1. Cor 3.21 22 23. Let no man reioyce in men for all things are yours 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 And ye Christes and Christ Gods HItherto therfore of the comfort which we haue from all other creatures through faith in God and in our Lord Iesus Christ Now concerning our selues Question what may be the comfort of our owne creation while we beleeue in God our heauenly Father as in the Creator and maker of our owne selues Answere The comfort hereof is manifold So indeed we haue learned out of the holie Scriptures whether we consider the creation of our bodies or of our soules or of the condition of our whole Person and estate wherein God hath created and set vs in the beginning Question First therefore what is our comfort in respect of the creation of our bodies Answere Not so much for that it hath pleased God to giue them a speciall dignitie in outward forme in that both face and hands are made apt and fit aboue all other creatures to looke and lift themselues vpward to his Maiestie toward heauen as it may be obserued from the practise thereof Psal 123. and Lamentations of Ier chap 3.41 But much rather because he hath made euen our bodies to be the temples of the holy Ghost here in this life 1. Cor 6.19 and to be partakers of the resurrection of the righteous to euerlasting life at the last day Ioh. 5.28.29 These comforts cannot but be very comfortable to all such as haue faith in any measure of truth to beleeue that they doe belong vnto them according to the Scriptures by you alledged and many other of like sort Shewe now likewise the comfort which faith findeth in the work of Gods creation concerning our soules Question What is that Answere The comfort hereof is singular in that mankinde in respect of their soules especially were created in the Image of God The which though we haue lost in our selues yet by faith in Christ it is alreadie in part and shall for euer be whollie and perfectly restored againe So indeed we may perceiue by the doctrine of the Apostle Paul Colos 3.9 10. and by his exhortation concerning the same Ephes 4.23 24. For it can not be that either the doctrine or the exhortation of the holy Ghost should be without certaine and infallible grounds Reade also for this 1. Cor 15.49 As we haue borne the Image of the earthly so shall we beare the Image of the heauenly c. Question To conclude this part of our inquirie What is the comfort of our creation in respect of that state and condition wherein God had created and set vs at the beginning Answere The societie of mankinde betwixt themselues was by Gods creation exceeding comfortable as may appeare euen by the reliques thereof which remaine still Yea their whole estate and condition was in dignitie and comfort little inferiour to the Angels The which also though we haue whollie lost in our selues yet by faith in Iesus Christ we haue it restored againe and shall be partakers of it through the rich mercies of God our heauenly Father ExplicatioÌ„ proofe So indeed we may perceiue by comparing the 5. verse of the 8. Psalme with Heb chap 2. verse 6. c. As also because we are in respect of our whole person both bodies and soules the temples of the holy Ghost 1. Cor 3.16 and 2. Cor 6.16 and Ephes 2.22 The duties But in this rehearsall of the comforts of the creation of God in all his creatures toward vs we must at no hand forget that our God himselfe who is the God of all consolation and comfort is infinitely more comfortable pleasant sweete and delightfull then any or all his creatures can be to the least of his children Such therefore are the comforts arising from the faith of the creation of all sorts of the creatures of God whether visible or inuisible and as well of man to himselfe in respect of his owne creation as in regard of all other visible creatures in that behalfe like to himselfe The which comforts albeit they are not so much comfortable to vs by the creation it selfe as in respect of the fatherly purpose and prouidence of God toward vs seeing man himselfe as was before obserued had forfetted all yet because as was likewise further noted the creation and prouidence of God are most neerly lincked together and whatsoeuer man hath lost in himselfe is recouered and restored againe to all that truly beleeue in the name of God through our Lord Iesus Christ therefore we might not altogether suppresse and conceale the comforts of this part of our faith howsoeuer we doe reserue the more full declaration and proofe of some of these things till wee come to gather the comforts of the fatherly prouidence of God Thus therefore we for the present leauing the comforts both of the Creation and also of the Prouidence of God they being mutually respectiue each to other these looking forward to them and they looking backward to these let vs in the meane season hast to the Duties and that also vpon like equall indifferent condition as the matter it selfe prepared of God may most fitly by his good prouidence offer it selfe Question BVt in what order may wee proceede in this part of our inquirie touching the Duties belonging to God in that he is the Creator of all things Answere I heard you say that it shall bee best for vs to obserue the same order in seeking out the Duties which you haue alreadie obserued concerning the Comforts It may well be so indeed if for no other cause yet for some helpe of memorie the which we ought to haue great respect vnto because of the weaknes of it Well therefore let vs trusting in the grace and blessing of God our heauenly Father proceed and goe on forward Question What Duties do belong first of all to the comfort of faith concerning the workes of Gods creation more generally Answere It is our dutie first of all to esteeme of them all very reuerendâ—y yea euen of the least and basest of them in regard that they are the creatures of our most wise and reuerend God acknowledging from our very hearts that they are all and euery of them in their kindes and to their seuerall ends and purposes created in most perfect and diuine wisedome Secondly it is our dutie to glorifie and praise the Lord in them all and to be hartily thankeful for them Thirdly it is our dutie to vphold and maintaine the due credit and estimation
euer and hath beene most perfect from all eternitie there are neither former nor latter consultations with him THese thinges thus cleared let vs now goe forward Wherein that wee may proceede in some order howsoeuer the holy Prouidence of God is one onely entier in it selfe let vs for our instruction and for the helpe of our infirmitie consider of it as beeing either more generall ouer all creatures or more speciall concerning some aboue the rest And that also either before the fall of mankinde or concerning the fall it selfe or else euer since the fall And touching the more speciall prouidence of God let vs consider of the grounds and declaration of it according to the order of the creation it selfe that is according to the workes of God in euery seuerall daies creation as hath beene from the historie thereof set downe before Question First therefore what ground of holy Scripture haue you for the proofe and declaration of GODS more generall prouidence before the fall of mankinde Answere For the prouidence of God in the generall vpholding of his creatures this may be a sufficient proofe and declaration in that so soone as mention is made of the bringing forth of the creatures it is saide forthwith that the Spirit of GOD sustained and vpheld them ExplicatioÌ„ proofe It is true For that is the true sence and meaning of those wordes in the beginning of Genesis That the Spirit of God moued vpon the waters as they haue beene more fully opened and interpreted before From whence it is well worthie to be marked that the prouidence of God in the supporting of his creatures is as ancient as the creation it selfe The which as it had the beginning with it I meane as touching the actuall operation so it both had and hath still the perpetuall continuance with the continuance of the creature it selfe to the vpholding of it For the creature can no more consist and continue by the owne power then it could possibly consist and take the beeing and beginning of it selfe THus much therefore may briefely suffice for the proofe of the generall prouidence of God in the continuing vpholding of his creatures from the first moment of the creation and so forth Question And nowe that wee may proceede what ground haue you for the prouidence of God in the ruling and gouerning of his creatures before the fall of mankinde Answere The ground of this is determined with the historie of the creation contained as wee haue seene before in the two first chapters of Genesis so much as concerneth all visible and earthly creatures by expresse mention of them And touching the inuisible Angels though Moses writeth nothing expresly of them by name before the fall of mankinde yet from other hely Scriptures we learne for certaine thus much that the Lord vpholding and continuing his elect Angels in their holy and pure estate as they were created hee left the rest to themselues who of their owne accord fell soone away from their holy originall and so depriued themselues of the fauour and grace of GOD and became lyars and murtherers from the beginning Wherefore euen thenceforth that is from the very beginning of their fall from their obedience God hath begun to reserue them in euerlasting chaines vnder darknes vnto the iudgement of the great day Explication and proofe So indeede we reade expresly in the 6. verse of the Epistle of Iude. And Iohn chap 8.44 And this is briefely the summe of all that which God hath iudged meete to teach vs concerning his gouernment ouer his Angels before the fall of mankinde Let vs therefore leauing them for a while come to his gouernment ouer the rest of his creatures the which the Prophet Moses doth expresly describe vnto vs. Question Wherein is this part of GODS gouernment most generally to be discerned Answere It appeareth in this that he appointed such foode and nourishment as was meete to support and mainteine euery liuing creature in life and that euen as well in the vegetatiue life more proper to trees and plants as in the sensitiue life of men and bruit beastes and also of the foules of the aier and fishes of the Sea and whatsoeuer else And in that hee blessed them all with the power of generation conception and bringing forth increase and multiplication according to their seuerall kindes Explication and proofe So indeede we read Gen ch 1. verses 12.22.28.29 30. And in this respect also the Apostle Paule speaking of the continuall prouidence of God in his vpholding and gouerning of his creatures saith thus Act 17 25. Hee giueth to all life and breath and all thinges else And againe verse 28. In him wee liue and mooue and haue our beeing This is therefore the more generall prouidence of God in his gouerning of his creatures Question What was his more particular or speciall gouernment Answere God continued the orderly succession of the night and day according to the ordination of it in the first daies worke And to the same purpose hee likewise confirmed the instrumental gouernment and ordering thereof as it were in the hand and ministerie of the Sunne and the Moone according to the creation of the fourth day God also according to the creation of the third day continued the limitation and boundes of the Seas within their compasse so that they could not returne to ouerwhelme the dry land againe as of their owne nature they would Moreouer albeit God continued his owne souereigne and imperiall gouernment ouer all his creatures as well earthly as heauenly yet hee honoured Adam the first man whom he had created with a ministerial gouernment ouer all earthly â—reatures to rule and order them so farre as should bee to his best commoditit and comfort Finally God did in this his more particular prouidence make a more speciall prouiso as we vse to speake for the propagation and in crease of mankinde aboue all other creatures Explication and proofe That these things are so we may easily perceiue by that which we read Gen chap 1.16.17.18 Secondly reade againe Psalm 104.6.7.8.9 Thou coueredst the earth with the deepe as with a garment the waters would stand aboue the mountaines But at thy rebuke they flee away c. Thirdly read Gen 1.28 and chap 2.15 16.19.20 For God allowed man a more liberall ordinarie and dieate then to any other creature And for the authorizing of him aboue the rest he warned as it were and gathered together all creatures before Adam to take their names as hee should thinke good to call them For that was a special token of subiection like as when one man is content to weare the liuerie which annother bestoweth vpon him For the last point of the answere read Gen chap 2. verse 22. the last part of the verse and verses 23.24 And let it be considered to the illustration of Gods holy prouidence in this behalfe that God did not onely as was obserued before create onely one woman
of our Lord Iesus Christ according as the Apostle Paul euen in the place now alledged sheweth in that so soone as he had made mention of the victory by and by as it were pointing to the Author and atchieuer therereof The grace of our Lord Iesus Christ be with you saith the Apostle to the Romans As though he should tell them in plaine words that it is by his grace alone that they and all Christians obtaine victorie against the diuell Question NOw therefore hauing seene as it were the foundation of all the promises of God let vs proceede to the rest Among the which in the first place what promise haue you that God in his fatherly prouidēce will after this life ended receiue vs and all his children truly beleeuing in him into his inuisible and glorious heauens our soules first and afterwards our bodies at the last day in the generall resurrection Answere The couenant of God wherein he promiseth to be our God it is an assurance of either of these blessings vnto vs and to all true beleeuers according to that comfortable interpretation and testimonie which our Sauiour Christ giueth hereof against the heresie of the Sadduces who denied the resurrection in that hee answered them as we read Mat. 22. verses 29 30 31 32. Ye erre saith he not knowing the Scriptures nor the power of God For in the resurrection they neither marrie wiues neither are wiues bestowed in marriage but they are as the Angells of God in heauen And concerning the resurrection of the dead he saith further haue ye not read what is spoken to you of God saying I am the God of Abraham and the God of Isaak and the God of Iaakob God is not the God of the dead but of the liuing And 1. Thess chap. 4.17 The Apostle Paul testifieth that we shall be caught vp in the cloudes to meete the Lord in the ayre and that so we shall bee for euer with the Lord. Explicatiō and proofe Yea and to this end also it is further assured vnto vs by the Apostle Iohn Reuel 20.13 That the Sea shall then giue vp her dead that is to say all the bodies of men that haue beene drowned and consumed therein Yea that death shall deliuer vp the seruants of God with what manner of death soeuer they haue beene bereaued of this life and howsoeuer their bodies haue beene destroyed by their murtherers and persecutors whether with fier or by wilde beasts to whom they haue beene cast to be deuoured or any other way for the testimonie of the truth and Gospell of our Sauiour Christ Whereof also our Sauiour himselfe doth further assure vs in that he promiseth That the holy Angells shall gather together the bodies of his elect from the foure windes and from the one end of heauen to the other Mat. 24.31 And touching the soules of the faithfull that they are receiued into heauen so soone as they leaue their bodies and depart this naturall and transitorie life we may perceiue by the gratious promise of our Sauiour Christ to that thiefe vnto whom God gaue the grace euen vpon the Crosse to beleeue in Christ and to repent of his sinnes For thus saith our Sauiour vnto him This day shalt thou be with me in Paradise Now there is no doubt that he will be lesse gratious to these that shall be carefull to yeelde a more speedie and a longer continued faithfull seruice vnto him Likewise in so much as the same our Sauiour sheweth that the Angells of God carried the soule of Lazarus into Abrahams bosome that is into the place of the heauenly rest and happinesse of the faithfull and elect children of God he giueth therewithall to vnderstand what the state and condition is of the soules of all the rest so soone as they depart out of this life Finally to put all out of question the spirit of Christ testifieth generally of all that die in the Lord That they are euen thenceforth for euer blessed in that they rest from their labours and in that their workes follow them Reuel 14. verse 13. But of this more afterward in the Article of the resurrection of the body Question IN the meane while that we may goe on forward What promise haue you concerning the holy Angells that God in his fatherly prouidence and gouernment will vse them for instruments of his mercy toward vs and euery one of his children while we liue herein this world Answere In the 91. Psalm verses 11 12. it is written God will giue his Angells charge ouer thee to keepe thee in all thy waies They shall beare thee in their hands lest thou shouldest hurt thy foote against astone Explicatiō and proofe This is a very gratious promise of God To the which end marke I pray you how the tendernesse of the loue and care of the holy Angells ouer vs is expressed as a fruit of the most gratious good will of God himselfe They would not willingly haue vs take the least hurt in the world while wee walke faithfully in the waies and commandements of God For this doth the holy Ghost giue to vnderstand in that it is said that they would not willingly suffer vs to stumble at a stone And Matth. 18.10 the like is affirmed by our Sauiour Christ saying See that yee despise not one of these little ones for I say vnto you that in heauen their Angels do alwaies behold the face of my father which is in heauen But why then may some say doe the children of God sometimes not onely stumble but fall downe right and take great hurt The answer is easie and readie at hand because none of vs doe walke so vprightly and entirely with our God as we ought to doe For verily if we did not faile our selues God would neuer faile vs neither would or should his holy Angells faile vs at any time The experience and proofe of this most readie willingnes of the holy Angells is plentifully confirmed by many testimonies of the holy Scriptures as we shall haue further occasion to note by some particulars when we come to the comforts Touching the wicked Angells otherwise called diuells wee haue seene alreadie how God hath promised that he will strengthen vs to preuaile against them in that he will giue vs power to breake the Serpents head so that we will stand heere no longer about them Neuerthelesse in so much as the diuell hath now more dangerous and greater plentie of euill instruments both to deceiue by and also by the same to execute more cruell violence then the Serpent which he vsed at the beginning could or now can doe howsoeuer the kind of them be multiplied euery where that is to say seeing insteed of one Eue he hath thousands both subtile wicked women and men also all of our owne sexe and kinde most apt mightie to deceiue and hurt by let vs consider in this behalfe what promise we haue that our good God in his fatherly prouidence
more easily indure but also at the most holy truth of our Sauiour Christ which was more bitter then either imprisonment or death vnto them The which also at the last they inflicted with fier and fagot vpon them that is to say at the last after they had taken their fill in wourrying of them But let vs as briefly as wee can furnish our selues with some proofes touching the particulars of this answere to the end we may thereby store our own hearts with some good furniture and grounds of true comfort against the times of our owne afflictions whatsoeuer may in the fatherly counsell and prouidence of God hereafter betide vs. First of all therefore as was answered in the first place this is as the opening of a most liuely and plentifull spring of all holy consolation add comfort that no affliction commeth without the most wise vigilant louing and teÌ„der foresight of Gods fatherly prouidence the which no doubt extendeth it selfe to the assigning both of the fittest time for the beginning and of the fittest measure for continuance and also of the most blessed issue and ending that may be For the which read Mat. 10.28.29 c. Feare yee not them which kill the beaâ— c. All the haires of year head be numbred c. Feare yee not therefore c. Likewise Philip 1.28 In nothing feare your aduersaries And 1. Pet 3.14 Read also 2. King 19.25 c. And Psal 105.12.13.14.15 God will not suffer Tyrantes to haue their owne will neither when nor after such manner as they themselues will Hee hath his hooke in their nostrills like as they leade beares and his bit in their mouthes as men restraine and hold in vnruly horses c. And yet further 1. Cor 10.13 God is faithfull saith the holy Apostle who will not suffer any of his to be tempted aboue that they be able but hee will euen giue the issue with the temptation that they may be able to beare it So then this may iustly be as a Sea of comfort vnto vs in that wee knowe that God in his afflicting of vs whether by his owne hand or by the wicked dealeth like a most louing Father in correcting and nourtering his Sonne like a tender mother in chastising her daughter like a wise and mercifull Phisition in the curing of his diseased Patient like a most skilfull husbandman in tilling and manuring of his barren ground or in pruning and cutting off the superfluous branches of his vine like the cuÌ„ning Gold-smith in trying and fining of his drossie gold that he may make thereof a precious and shining vessell like the artificiall mason who most triely heweth and fitteth the rude and rough stones to be laide vpon the foundation of his building finally he dealeth like the watchfull and painefull shepheard who neuer leaueth seeking vp of his straied sheep vntil he hath fouÌ„d it huÌ„ted it home to the fouâ—d that so it may be out of the danger of the wolfe c. In all which dealing of God thus weare alwaies to iudge that he doth not change his affection as our estate and condition changeth here in this world but he continueth coÌ„stant in his loue euen in the middest of the most vncomfoâ—table afflictions that may at any time befall any of his children Yea verily so long as the Lord our God and mercifull Father preserueth vs from Hell and eternall damnation wee are to acknowledge him to be very gracious and mercifull yea infinitely mercifull vnto vs. And by how much the more manifold and the more often our afflictions be renewed and that also in raging manner like the billowes of the Sea the more they doe argue the most vigilant and al-seeing prouidence of God after that we are by his goodnes deliuered out of them Thus great is the comfort contained in the first branch of the answere Touching the second branch read Psalm 46. The whole Psalme is notable to this purpose both for doctrine and incouragement and also for exemplification Reade also Psalm 50.15 And Psal 86.14.15 c. O God the proude are risen against me c. But thou o Lord art a pittiful God and mercifull c. Turne thou vnto me and haue mercy vpon me c. And Psal 94.18.19 When I said my foote slideth thy mercy o Lord staied mee In the multitude of my thoughts in my heart he meaneth troublesome thoughts thy comforts saith the Prophet haue reioyced my soule To this purpose many of the Psalmes are notable namely 34.19.20.21 and 37 24 28. 119. verses 149.150.151 Ps 145.14 and verse 18. And Prou 24.15 16. The which because they haue beene alledged heretofore I doe not stand now to rehearse them againe Let vs come to the third branch For the proofe whereof reade Heb chap 2.10.11 where the Apostle sheweth that it is well beseeming the excellent wisedome and righteousnesse of God that hee being minded to bringe many children to glorie should consecrate the Prince of their saluation through of affliction to the ende that both the same his children and also their afflictions might bee sanctified in him and by his afflictions In which respect our Sauiour himselfe saide Iohn 17.19 For their sakes sanctifie I my selfe that they also may be sanctified through the truth And the Apostle Paul 2. Timo 2.11.12 It is a true saying For if we he dead with him we shall also liue with him If we suffer we shall also reigne with him And Philip 1.28 It is a token of saluation and that euen from God Wherefore let it not seeme strange vnto vs nor any way discourage vs that we are subiect to manifould afflictions and trialls but rather according to the often exhortation of the holy Scriptures let vs reioice in that hereby God our heauenly father fashioneth vs to be like vnto his owne Sonne Rom 8.29 Who though hee were the Sonne yet learned hee obedience by those things which hee suffered And being consecrated was made the author of eternall saluation to all that obey him Heb chap 5.8.9 Now in nothing can we be here in this world more like vnto the Sonne of God while hee was in it then by putting our faithfull trust in God by yeelding dutifull obedience vnto him in the middest of our manifould afflictions and trialls for his sake Wherefore as a godly learned Preacher well obserueth insomuch aâ— Christ is herein the paterne whose similitude we beare who duly considering it can bee discouraged vnder the crosse To the which purpose let vs hâ—re also consider that which wee reade Heb 12.5 c. In the which wordes as was touched before both the profit and also the comfort of affliction are lincked together And now let vs further obserue that the Apostle sheweth that it was a matter worthy speciall reproofe in some among the Christan Iewes for that they did not incourage themselues to the chearefull induring of the crosse as they ought to haue done considering that it is so notable an
dearths of victuals or such plentie of sicknesses of bodies or troubles in common-wealth or any other calamitie either spirituall or temporall such as wee haue often met withall God therefore our heauenly Father giue all of vs and all his people euery where grace to acknowledge him better in his most gracious and Fatherly prouidence that so it may goe better with vs and with his whole Church for Iesus Christs sake Amen Thus farre of the Article of our faith in the fatherly prouidence of God our heauenly father yea of our faith in God the Father the first person of the holy Trinitie as well concerning the Creation as the Prouidence and all their particulars appertaining to this part of the profession of our true Christian beliefe The end of the first Booke In Thesaurum hunc verè pretiosum Carmen Paraeneticum Heu perijt Pietas perijt Doctrina Fidesque Sensim deficiens finibus orbis abit Foelicem idcirco dicamus terquè beatum Exilio pulsas qui revocare queat Ob quam difficilè est Nec quenquam credere posse Fas est humanis viribus istud opus Irritus esto labor tamen est laudanda voluntas Divini prompta Numinis acta manu En fide tandem pia fundamenta locasti Allene O foelix nobile principium Hinc Doctrina viget caelectis denique saâ—ro Fonte educta venit Relligio Pietas Doctrinae omnimodum Doctissime pandis vsum Instruis ignaros morigerosque facis Errorum implicitos laqueis tu lumine Veri Solvis baereticos extrahis ê latebris Tu Domini leges animos servantibus addis Flectentes alió tu trahis inquè viam Pondere peccati quoque consolaris onustos Contrita dulci nectare corda potas Quum bene coepisti Divino Numine dante Vrgeto faustis hoc opus auspicijs Dimidium qui coepit habet mora nulla moretur Qui dedit incipere is perficere ipse dabit R. B. Valde exoptans petensque a Domino foelicem operis progressum THE DOCTRINE OF THE GOSPEL SECOND BOOKE VVHICH IS A PROCEEDING IN the orderly handling of the seuerall points or Articles thereof as in the first Booke AND NAMELY CONCERNING OVR BEliefe in God the Sonne the second Person of the most holy glorious and vndiuided Trinitie one onely true and eternall God to be blessed and praised for euer ACCORDING TO THE FVLL HISTOrie of all the foure Euangelists and out of the rest of the holy Scriptures Matth 11 27. No man knoweth the Sonne but the Father neither knoweth any man the Father but the Sonne and he to whom the Sonne will reueale him 1. Epist of Iohn 3.23 It is the commandment of the Father that we beleeue in the name of his Son Iesus Christ. And Gospel of Iohn chap. 6.47.48 Verily verily saith the Sonne I say vnto you He that beleeueth in me hath euerlasting life And chap. 16.9 The holy Ghost reproueth the world of sinne because they doe not beleeue in the Sonne T C VERITAS 〈◊〉 VVLNERA LONDON Printed by Thomas Creede 1606. THE CONTENTS OF THIS SEcond Booke briefly set downe in the Table following THe summe and order of the Articles of our beliefe which doe concerne God the Sonne explaned pages 1. â— Beliefe in God the Sonne both God and Man in one diuine Person of a Mediatour betwixt God and man The ground and warrant of it page 1. and so forth to the 19. More particularly that he is God pages 4 5. 6. 7. 8. 9. 10. That he is man page 11. And the reason why both God and man in one diuine Person page 19. Reade also pages 17. 18. Beliefe in God the Sonne the same diuine Person both God and man that he is Iesus a perfect Sauiour The ground and warrant of it page 12. The sense and meaning of it page 14. The promise belonging to it page 20. The comforts arising from it page 21. The duties more generally page 25 26 27. And more particularly pages 29. 30. The danger of not beleeuing pages 33. 34. Beliefe in God the Sonne that he is the Christ or anointed of God to be the same our perfect Sauiour The ground and warrant of it page 12. The sense and meaning pages 14. 15. The promise that he should be so pages 20. 21. The comforts pages 22. 23 24. The duties more generally pages 25. 26. 27. And more particularly pages 30. 31. 32. 33. The danger of not beleeuing pages 33. 34. Beliefe in God the Sonne that he is the onely naturall Sonne of God The ground and warrant of it pages 12. 13. The sense and meaning of it pages 15. 16. The promise that he should be our Sauiour page 20. The comforts thereof page 21. The duties in generall pages 25. 26. 27. And more particularly page 28. The danger of not beleeuing pages 33. 34. Beliefe in God the Sonne that he is our Lord. The Ground and warrant of it page 14. The sense and meaning of it page 16. The promise that he should be so page 21. The comforts arising from thence page 25. The duties in generall pages 26. 27. And more particularly page 28. 29. The danger of not beleeuing pages 33. 34. Beliefe in God the Sonne who was conceiued by the holy Ghost The Ground of the Article pag. 36. The meaning of the wordes pag. 37 38 39. The Promise thereof pag. 39 40. 41. The Comforts of it pag. 42. The Duties in respect of the same pag. 43. The Danger of not beleeuing this Article pag. 44 45 46. Beliefe in God the Sonne who was borne of the Virgin Marie The Ground of the Article pag. 46. 47 48 49. Where also of the Circumcision of our Sauiour and of his presentation in the Temple The sense and meaning of it pag. 50. The Promise that he should be so pag. 51. The Comforts thereof pag. 51 52 â—3 The Duties Which beginning in the same page they are continued to the 58. The danger of not beleeuing this pa 58. An appendix Why the name of the Virgin Mary is here mentioned In the latter part of this 58. page and page 59. and â—0 the former part thereof Beliefe in God the Sonne who led a most holy and righteous life full of tentations and sufferings The Ground and whole historie of it page 60. and so forth to the 87. pag. More particularly First from the time of his presentation in the Temple till about the fourth yeare of his age pa. 60 61 62 63 64. Secondly from the 4. yeare of his age to the 12. of the same pa. 64 65. Thirdly concerning the most memorable things of the 12. yeare pa. 65 66 67. Fourthly from the 12. yeare to the time that he was 30. yeares olde pa 68 Where the title of the page is wrong Fiftly from the â—0 yeare to the time of his Passion which was about the space of three yeares aâ—aâ—e from the time of his baptisme To be discerned from the computation of foure Pâ—â—eâ—â—â—â—rs succeeding the
attributed vnto him doe declare Iesus Christ the onely Sonne of GOD our Lord. And then they doe teach vs more particularly and by piecemeale as wee may say First after what manner this second Person of the holy Trinitie God the Sonne tooke mans nature and therein did manifest himselfe namely in that we professe that we doe beleeue that in respect of his humane nature he was conceiued by the holy Ghost and borne of the Virgin Mary Secondly they doe teach vs in what order hee did in the same his humane nature execute his Office here vpon earth specially his high Priesthood which is one chiefe and principall part thereof in that as it followeth in the Articles of our faith we professe further that we beleeue in him as hauing suffered vnder Pontius Pilate and as being crucified dead buried and descended into Hell Thirdly they teach vs concerning the same second Person the Sonne of God our Lord Iesus Christ how he hath by his exaltation declared himselfe to haue obtained of the Father all whatsoeuer he had humbled himselfe and suffered for before euen our perfect redemption iustification and saluation in that it followeth Hee rose againe the third day and ascended vp into heauen Fourthly they doe teach vs what our Lord Iesus Christ the Sonne of God doth for vs still to the perpetuall confirming and vpholding of all that he hath once obtained in that we professe yet further that we beleeue He sitteth at the right hand of God the Father almightie to wit as a continuall Mediator and Intercessour by vertue of his former sufferinges and obedience on our behalfe Finally the Articles of our faith doe teach vs what the same our Lord Iesus Christ the Sonne of God wil doe at the last for the perfecting of all things to the end that we and all the elect of God may haue the full fruition of all the benefites of our redemption for euer in so much as he is in this respect ordained of God to be the Iudge of the world and therefore shall come againe frâ—m heauen to giue a finall sentence vpon all people at the end of the world according to the wordes of our Beleife From thence shall he come to iudge both the quicke and the dead So then wee cannot but easily perceiue that there are many things of the greatest waight and importance that which we are to inquire and consider off in this part of our beliefe And first and foremost wee haue this singular great mysterie yea euen a double mysterie laid before vs in that the Articles of our faith doe giue vs to vnderstand that we are 〈◊〉 beleeue not onely in the Sonne of God the second Peâ—son of the most holy and glorious Trinitie considered simply in his Godhead by relation to the Father in a distinction of the second Person from the first but also as he hath now by reason of his incarnation a distinction of nature in the same his diuine Person in that he is both God and man Great is this Mysterie of godlines as the Apostle Paul doth worthily call it that God is manifested in the flesh iustified in the spirit c. And it is most worthily with all diligence and in most holy and humble reuerence to be inquired into of all Christians NOw therefore let vs henceforth very diligently and with all holy reuerence as we haue promised inquire of these most weightie points of our Christian faith according to our former course from the ground and warrant of the holy Scriptures of God Beliefe in God the Sonne both God and man in one diuine Person of a Mediator betwixt God and man Quest And first of all what ground haue you The Ground and warrant of it that we are to beleeue in the second Person of the most holy Trinitie not onely as he is God simply considered in his Deitie but also as he is both God and man in the vnion of either nature in one and the same most holy and diuine Person Ans In the beginning of the 14. chap. of the Euangelist Iohn we haue an assured grouÌ„d from the testimonie of the same most holy and diuine Person himselfe who is the very truth and cannot but giue a most faithfull and true testimonie in all things whereof hee speaketh Reâ—earse the wordes of the text Which are they Question He saide to his Disciples Let not your heart bee troubled yee beleeue in God beleeue also in me Answere Explica ioÌ„ proofe This place doth plainely confirme it vnto vs indeede For who was he that spake thus to his Disciples but he that was in the very true nature of man daily and familiarly conuersant among men euen one in all thinges like to those vnto whom he spake as touching his humane nature sinne onely excepted And these wordes of our Sauiour they were a part of his last Sermon to hiâ— Disciples Wherein he doth before haâ—d most louingly and sweetly comfort his Disciples against the trouble and offence of his reprochfull death and of his bodily departure from them the which our Sauiour knowe right well would shake his Disciples saith Hee is therefore very earnest in exhorting and incouraging of them to bee constant both in faith toward him and also in loue among themselues c as wee shall haue occasion in the particulars to declare more fully hereafter In the meane season let vs well obserue to our present purpose that these words of our Saui to his Disciples did not onely teach them but they are also of singulaâ— vse to teach vs and all Christians euen to the ende of the world how we are to beleeue in the Sonne of God our Lord and Sauiour That is to say euen a we doe beleeue in God the Father himself For so doth the speâ—ch of ou Sâ—uiour giue plainely to vnderstand in that â—e saith Yee beleeue in God beleeue also in me Or as some read the sentence interrogatiuely Doe yee beâ—eeue in God Beleeue also in me As though â—ee should say Howsoeuer you shall see indeede that I am in respect of my humanitie mortall and must shortly dye yet be ye not discouraged waite a while and yee shall see my diuine power more eff ctuaâ—ly manifested and confirmed tâ—ereby vnto you In the meane while alsâ— sâ—e hat ye doe not forget that I am very God equall to the Father in Godhead as I haue taught ye heretofore as well as I haue euery way shewed my selfe to bee very man like to your selues in the common frailtie of mâ—ns nature And therefore see that yee cease not to put your trust in me as in your Sauiour and redeemer Such is the plaine testimonie of our Sauiour CHRIST concerning his Godhead And as wee reade also 1 Iohn 3.23 It is the commandement of the Father saith our Sauiour that we doe beleeue in the Sonne And therefore it must needes followe that he is God For we must beleeue in no creature concerning saluation seeing there
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
therewithall a miserable dispersion of those that were left aliue Thus the prophecie of the Patriark Iaakob described the time of the birth of our Sauiour by the continuance of the tribe and scepter till that day insinuating therewithall that thenceforth they should not onely decay but also cease according as it came to passe Hetherto therefore concerning the time Question Let vs now come to the second point that is concerning the place of our Sauiours birth Where was that Answere At Beth-lehem in the tribe or territory of Iuda Explicatiō proofe So writeth the Euangelist Luke in the 4. verse of his second chapter And so also writeth the Euangelist Matthew in the first verse of his second chapter It accordeth also with the prophesie of Micah the Prophet in the 2. verse of his 5. chap. From whence it was likewise acknowledged for a matter out of question that Christ was to be borne there by the appointment of God the chiefe Priests and Scribes of the people themselues being Iudges as wee reade Matth. 2. verses 4 5 6. though afterward they proued the most malignant and malitious aduersaries that our Sauiour Christ had Question But how came it to passe that Ioseph and Marie dwelling in Nazaret a place farre remoued from Beth-lehem and so remaining till neare vpon the time of her deliuerance she should this notwithstanding be brought in bed and deliuered of her child at Beth-lehem Answer The Euangelist Luke sheweth that God by his diuine prouidence brought it so to passe in that neare vpon the same time Augustus the Emperour of Rome to whom Iudea was then subiect and tributarie gaue out his edict and commandement that all the world should be taxed Explicatiō and proofe The Euangelist Luke sheweth that it came so to passe indeede by reason of a generall taxation of all the world by Augustus the Emperour that is to say of so much of the world as was subiect to the Empire of Rome which no doubt was a very great part if not the greater part of the whole world And further also this we may easily conceiue that by vertue of the same edict euery one of any of the tribes of Israel must personally appeare and bee enrolled and taxed in his owne Citie Wherevpon Ioseph is constrained to goe vp from Nazaret a Citie of Galile to Beth-lehem in Iudea which was the natiue Citie of King Dauid there to be taxed because he was of the house and linage of David And Marie also goeth with Ioseph whether taking the occasion to accompany her husband that so she might visit her kindred with him or minding to serue the holy prouidence of God to the fulfilling of the holy prophecie of Micah if happily by this occasion God brought it to her minde or rather was inforced to goe through the straitnes of the edict specially touching those descended of the royall stocke of King Dauid But howsoeuer it was whether purposedly on Maries part or beside her purpose this is certaine that the matter was so ordered by diuine prouidence as was answered and namely by meanes of the Emperours edict neither Ioseph nor Marie of themselues intending this long iournie that the prophesie touching the place of our Sauiours natiuitie might be fulfilled as was alledged before Question Now in the third place What was the manner of our Sauiours birth Answere It was externally euery way very poore and base answerable to the place it selfe which was not Ierusalem nor any chiefe Citie aboue other but poore Beth-lehem And in this poore Beth-lehem not any cheefe dwelling house meete for man to lodge in but in a stable where Mary was thrust aside because Ioseph could get no other roome in the Inne in that time of so special resort and concourse of people as it may seeme So indeed doth Saint Luke report it in the same his second chap verses 4.5.6 7. Explicatiō and proofe Whereby it is euident that our Sauiour Christ though the onely right heire of all things came into the world in as poore a manner as any the poorest childe that was borne of woman specially of any of orderly and honest course of life whosoeuer The chamber of his birth as wee see was no better then a stable his cradle but a trough or manger wherein cattell vsed to eate their prouender And I doubt not but his swaddeling cloutes and all other furniture was answerable to them So little was our Sauiour beholding to the world for that entertainment which it gaue him for his first welcome into it Thus farre of the holy history of the birth it selfe concerning the time place and manner of it answerable to the holy prophecies giuen forth by the holy Ghost of the same For euen from his birth and so forth he was in outward appearance but as a roote out of a dry ground and hauing neither forme nor beautie like to any of the brauery of this world as the Prophet Isaiah foretold as we read in his holy Prophesie chap. 53. verse 2. Let vs now proceede to those things which are in the holy storie adioined to the most neare circumstances of the birth for the more full manifestation and confirmation of the certaintie of it Question Which are they Answere They were these which followe First the testimonie of the holy Angels to the Shepheards of Beth-lehem the same day that our Sauiour was borne first by one Angell alone who was by and by seconded by the acclamation of many Angels whom the Euangelist termeth to be a multitude of heauenly souldiers giuing thereby to vnderstand that howsoeuer our Sauiour was borne as a child desolate vpon earth yet he was garded with all the Angels of heauen Secondly the Shepheardes themselues were witnesses of the birth of our Sauiour thus testified by the holy Angels so soone as they vsing great diligence had found by experience and triall made that all things were so as the Angell had told them Thirdly the circumcision of our Sauiour Christ following 8. daies after the birth and the naming of him Iesus at the same time as the Angel had named him before he was conceiued in the wombe they tend directly to the same ende Fourthly hereunto also serueth the appearing of the Starre to the wise men of the East and their comming to make inquirie of his birth at Ierusalem making no question but that he was vndoubtedly borne and therevpon also the going of the starre before them not circular wise but in a direct course from Ierusalem to Beth-lehem where they found him both according to the direction of the holy Scriptures and also of the extraordinarie starre and offered their gifts in declaration of their spirituall homage vnto him Fiftly that which is recorded concerning the presentation of our Sauiour Christ according to the Law of Moses together with the memorable things which fell out at the same such as were the testimonie of Simeon and his holy prophesie cōcerning our Sauiour in the Temple and the
with a religious worship as though the Angel shuld by his exaÌ„ple practise teach vs that we are vsuallie to pray to her to praise her saying Haile Marie full of grace c. But it is more then absurd that the extraordinarie salutation of the Angel fitted appropriated to his present message wherby he magnifieth the greatnes of Gods singular mercie in vouchingsafe to appoint Marie to so honourable a seruice as no creature was euer worthie to be vsed vnto it is more then absurd I say that it should be so superstitiously peruerted to an vsuall praier to be babled out of the mouth of euerie childe and to be mumbled vpon the beades of euerie ignorant sotte in wordes of a language vnknowen to the most of them that doe so vse it and in a false translation and sense by â—hose that haue any vnderstanding of them But some will say doth not the Vir Mary her self speaking by the holie Ghost say that all the nations of the earth shal call her blessed It semeth therfore that she prescribeth or at the least prophecieth that ther shuld a certain religious honor be yeelded vnto her Question in the whole Church of God May it not be thought so It canot be thought so Answer of any that do rightly vnderstand the meaning of the holy Virgin Why Question what was her meaning then Answer She vnderstanding by the salutation and speech of the Angel what a singular blessing God of his free grace minded to bestow vpon her in that he appointed her to be the Mother of our Lord Iesus Christ yea she considering also knowing by the Spirit of prophesie that shee should in this respect be accounted to be blessed aboue other women in the whole Church of God from generation to generation shee doth from the same consideration prouoke her owne heart to be the more thankfull vnto God ExplicatioÌ„ proofe It is verie true The blessed Virgin doth in no wise take vpon her to prescribe a lawe which shee knewe well she had no power to doe Neither could it agree with that holie modestie which was in the virgin so to do And if God had minded to set downe such a lawe as should haue prescribed anie religious worship to be done to her hee would haue commanded that by the mouth of any other rather then by her owne The truth therfore is this that shee from the most dutiful thankfulnes of her heart doth iudge it verie vnreasonable that she herselfe should be vnthankfull to God when all other should be thankfull Nay rather shee considereth in her mind that she herselfe ought to excell all other in thanksgiuing and all the dayes of her owne age to blesse the Lord for so inestimable a blessing bestowed vpon her yea and to set downe a memoriall and monument of that praise which God gaue her grace most dutifullie to yeeld and ascribe vnto him We doe as ye well know vsually account those blessed and happie women which bring forth such children as proue good and profitable instruments to glorifie God in his Church And it is a great blessing of God indeede Beliefe in God the Sonne who led a most holy iust life full of teÌ„ptations and sufferings Much more therfore yea aboue comparison The grouÌ„d and history of it must wee account the Virgine Marie most blessed of God in that shee was preferred before all other women to be the Mother of that Sonne of God who was not onelie an instrument of God in that hee was man but also the Diuine author and fountaine of saluation and all blessing to the whole Church of God in that being God he assumed and tooke our humane nature of the Virgin Mary to the same end And therfore also to the ende we may vnderstand the thanks-giuing of the blessed Virgine the better and therwithall in what respectes we are to esteeme and call her blessed we are to consider that she is not onely thankfull to God for that it pleased him to make her the Mother of our Sauiour but chieflie for that saluation which he gaue her grace to apprehend by faith in him as the words of her owne thanks-giuing doe giue vs plainely to vnderstand And thus I trust wee haue simplie the true reasons why the name of the Virgine Marie is mentioned in our Creed agreable to that further declaration thereof which wee hauâ—â—n the holie Scriptures As for all popish fictions like as they came into the Church either by craftie conveiance or else by violent intrusion against the good leaue of the word of God so haue we good leaue yea a streight commandement from the word not onely to leaue them but euen with all the disgrace that may be to thrust them out againe as it were by the head and shoulders And God himselfe of his infinite mercie by his owne scourge vouchsafe to whip such intruders and deceiuers out of his holie Temple for euer euen for our Lord Iesus Christes sake Amen Beliefe in God the Sonne who led a most holie and iust life full of temptations and sufferings THis thus obserued in way of an appendix to the article of our Sauiours natiuitie and birth of the Virgine Marie Question What followeth now in the Articles of our beliefe Answere It followeth that the same our Sauiour suffered vnder Pontius Pilate was crucified dead and buried So it followeth in deed immediatlie after the former words Borne of the Virgine Marie ExplicatioÌ„ Neuerthelese in so much as ther are three speciall things to be knowne and beleeued of vs according as they are recorded in the holie Scriptures betwixt the birth of our Sauiour and his sufferings vnder Pontius Pilate To wit 1. his education and life 2. his doctrine and thirdly his miracles the which the articles of our Beliefe in so great shortnes as was propounded in it in regard of the common weakenesse of memorie could not in any commodious manner set downe it shall be therefore to good purpose in this more large collection of the doctrine of faith to inquire of them before wee come to his sufferinges vnder Pontius Pilate Wherevnto that wee may the rather perswade our owne heartes Let vs I pray you earnestlie consider that wheras the historicall reporte of the liues of other men of anie speciall worth or note in common account are willinglie read and obserued as it is meete they should yea and not onely the report of the liues of the holie seruantes of God but also of many among the heathen such as Plutarch and other learned writers haue gathered together Much more willing yea aboue comparison more willing ought wee to be to reade heare and continuallie to meditate of the most worthie and memorable life of our most blessed Sauiour the onely true and perfect mirrour of all vertue as we shall by the grace of God from pointe to pointe obserue Ther are indeed many excellent things set downe in the historicall narration of the
the heauenly Father of vs all but in speciall manner the Father of his naturall Sonne are in the seasons thereof to be alwaies preferred before duty to earthly Parents And chiefly when any haue their special calling therevnto as our Sauiour had aboue all other The Leuites in respect of a special seruice they were cōmāded to perform vnto god were cōmended for this that they neither knew Father nor mother that is they regarded nothing that might hinder their seruice much more is our Sauiour to be cōmended in the like respect at this time And now as touching Ioseph and Marie our Sauiour doth furthermore make it plaine by his most wise and dutifull defence which it was meete he should at this time make for himselfe that the failing was in them altogether and nothing at all in him For what reason had they to thinke that our Sauiour hauing beene alwaies a most dutifull childe vnto them would at this time haue withdrawen himself from them for no other cause then to haue hasted homeward with the first of those that returned from Ierusalem Nay rather what reason had they but that they should haue thought thus with themselues vpon the first missing of him Surely he is now gone aside to some speciall purpose to the glorifying of God before his departure out of the City or it is sure that if there be any holy exercise of religion in the Temple hee is gone thither c. Such no doubt ought their thoughts to haue beene as our Sauiour sheweth plainely in these words of his holy defence Knew ye not that I must be in my Fathers busines as though he should put thē in mind that he had signified so much vnto thē before though either they did not mark it as they should haue done or els forgat it again though they might easily haue vnderstood it from him Finally let vs obserue this notable historie the most holy and excellent disposition of our Sauiour in this his childhood in that according as his Parents at the last well bethinking themselues and going to seeke him in the Temple found him there at the holy exercise of instructiō or conference catechisme mentioned before For no doubt the rare dispositiō of the child to all godlines after they had well bethought themselues caused thē to think that it was most like they should find him there O that childrē would learn frō this most excellent example to loue their church as we vse to speake the holy exercises of religion namely this of catechising to be willing to be asked questions to learne to answer them according to the doctrine of the holy Scriptures But alas if Parents now a daies misse their children on the Lords day where shall they vsuallie finde them In the Church at Sermons thinke we No but in the market places playing or idely gazing or if there be any other place of speciall disorder and vanity The same may be said of seruants and many of elder yeares yea euen of some Parents themselues it is a shame to speake who may sooner be found in the beere-house c. then in the house of God But of the duties more afterward NOw in the last place let vs come to the latter part of the education and life of our Sauiour Christ vnder the gouernment of Ioseph and Marie that is from the twelfe yeare to the thirtith In what part of holy Scripture is that recorded vnto vs It is briefly set downe in the two last verses of the same 2. ch of the Euangelist Luke that is to say in the 51. and 52. verses Question Rehearse the words as they follow in the text Which are they Answer 51 Then saith Saint Luke he went downe with them that is with Ioseph Marie and came to Nazareth and was subiect vnto them and his mother kept all those sayings in her heart 52 And Iesus increased in wisedome and stature and in fauour with God and men Explicatiō proofe This also is a very short but yet in the wisedome of God a sufficient and full description of the life of our Sauiour so farre as it is necessary for vs to know for the space of about 18. yeares if that which is set downe shal be duly weighed and considered of vs. For by that which is said here if it be laid to that which we haue seene already we may without any great or obscure difficultie conceiue rightly what manner of life he led that is to say a priuate and not as yet nor for all the time mentioned any publike estate and condition of life not a wealthy and delicious kinde of life but a poore and sober life not an idle or easie life but a diligent and painefull life Finally a life in subiection and obedience to his poore Parents and not the life of a Master of a family to haue commandement and gouernment ouer any Yea which is strange to speake of and were it not testified by the holy Scriptures incredible to be thought considering who he was he led the life of an apprentice or man of occupation as we may say working the Carpenters worke and not a Students life as was touched before Matth. ch 13. in the end and as it may be further obserued from the Euangelist Mark. ch 6. verses 2 3. And Iohn 7.15 And let vs further marke that still this is not without cause repeated that as our Sauiour grew in yeares so he grew both in bodily stature and also in all wisedome and grace vntill hee came to the full stature and perfection of both of the bodie according to a naturall course and proportion like to other men of wisedome and grace without measure infinitely aboue all other men Finally let vs well obserue that as the Euangelist doth plainely testifie so gratious was the whole conuersation and behauiour of our Sauiour that all men were drawne to a singular loue and liking of him to wit so many as had any grace and true discretion to perceiue the excellency of his rare wisedome and all other vertues The which were not excellent onely in appearance before men who are not seldome deceiued in their iudgement but also euen in the sight of God who in all things doth at all times iudge most true and righteous iudgement And therefore it is expresly testified by the Euangelist that our Sauiour increased in fauour with God as well as with men That is the fauour of God did shine forth more and more brightly in the most gratious effects and fruits thereof toward him in such sort that it did euidently appeare to all that had eyes to see that God did singularly loue and delight in him and that thereby also all might be effectually moued to haue him in like singular regard Such is the holy history of the most holy humble life of our blessed Sauiour in his priuate state and condition of life euen from his infancy euery way admirable to all that shall
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
teaching he doth very elegantly and plainely sit many notable similitudes and parables As for example by the parable of a certaine Lender who had two debtors Luke 7.39 c. he reproueth the rash and vnaduised iudgement of a Pharisie By a parable of the Plough-man looking backe he reproueth lightnes and inconstancy chap. â— 62 By the parable of a certaine rich man he reproueth couetousnes trust in riches ch 12.15 c. Likewise 16.13 by a parable of one that should take vpon him to serue two Masters he reproueth the same and sheweth the impossibility of it And chap. 13.6 c. by a parable of a barren figtree he reproueth all vnfrutfulnes in those which do professe the name of God as also that hainous abuse which all such doe make of Gods long sufferance and patience toward them And ch 16. verse 19 c. by a parable of the rich man and Lazarus he doth reproue and condemne vnmercifulnes in all rich men And ch 18.9 c. he doth by a parable of the Pharisie and Publicane reproue and condemne likewise the prowd opinion of iustification by mans owne works Contrariwise by a parable of guests bidden to a wedding he teacheth and exhorteth to humilitie ch 14.7 c. And likewise by a parable of a Master and his seruant ch 17.7 c. To continuance and watchfulnes in good duties our Sauiour moueth and perswadeth by a parable of men waiting to light their Masters home in the night from a marriage feast ch 12.35 36 37 38. And againe ver 39 40 c. by a parable of the Master of a family who watcheth against the comming of a theefe By the parable of a certaine warie and prouident Steward he commandeth and exhorteth all christians to mercifulnes and liberality to the poore ch 16.1 c. And ch 12.58.59 he exhorteth to speedie reconciliation from a similitude of one that hath gotten out an attachment for his debtour and hath already done him the arrest c. These are part of the parables whereby our Sauiour Christ hath partly giuen admonition and warning against vice and partly hath exhorted to godlines and vertue We haue alledged them out of the Euangelist Luke because he is most plentifull in this kinde of record Yet we must in no wise thinke that our Sauiour exhorteth thus to the duties of holines and righteousnes commanded in the law as though any might obtaine righteousnes thereby to their iustification before God for that is contrary to his expresse doctrine according to that parable of the vnprofitable seruant Luk. 17.10 but onely to declare our thankfulnes to God for his free grace and mercy toward vs by all good fruits of obedience so farre forth as by his grace we may attaine vnto As touching our iustification before God our Sauiour teacheth vs plainely that Moses the immediate giuer of the Law from the hand of God and all the holy Prophets who were the faithfull interpreters thereof doe in that respect direct all to looke vnto our Sauiour Christ himselfe according to that of our Sauiour Iohn 5.46 Had ye beleeued Moses ye would haue beleeued me for he wrote of me c. And verse 39. he saith more generally of the holy Scriptures They testifie of me And Luke ch 24.44 All things must be fulfilled which are written of me in the law of Moses and in the Prophets and in the Psalmes Reade also Iohn 3.14 15. and ch 8.24 Thus much therefore for a taste of the most excellent and perfect doctrine of our Sauiour Christ concerning the law of God WEe come now to giue a like taste of his most holy and perfect doctrine concerning the Gospel And herein first more generally concerning Faith and Repentance and then more particularly concerning euery Article Secondly concerning Prayer Thirdly concerning the Sacraments Fourthly concerning the externall ecclesiastical gouernment of his Church For if we shall see plaine and full grounds for these things in the doctrine of our Sauiour wee shall haue sufficient ground to beleeue and acknowledge the perfection of his doctrine such as is recorded in the historie of his Gospel First therefore more generally concerning Faith our Sauiour Christ doth notably describe the nature of Faith and therewithall teacheth also the necessitie of it in so much as without faith none can be saued no more then a man can be nourished without bodily foode Iohn 3.18 and chap 6 3â— c. in a large disputation with the Iewes by a comparison taken from Manna and vnder the tropicall speeches of eating his fleshâ— and drinking of his blood Secondly he teacheth the excellencie of faith as of that grace which is specially well pleasing vnto God Iohn chap 6. verse 29. This is the worke of God saith our Sauiour that yee beleeue in him whom he hath sent And chap 3 14.15.16.17 the excellencie of it is noted in that this grace alone apprehendeth saluation And chap 7 50. Thy faith hath saued thee Moreouer it is through saith that our pâ—aiâ—rs are auailable with God Mark 11.24 And ch 9 23. To him that beleeueth saith our Sauiour all things are possible Thirdly â—o the end he might the rather stirre vp all to a carefull seeking after this gâ—ace and to continuance and abiding in it he telleth vs that it is rare and shall be found nothing so common as men in outward profession doe make shewe of it Luke chap 18.8 The doctrine of our Sauiour concerning Repentance is first that it is a grace arising from the apprehension of Gods comfortable grace and mercy through our Sauiour Christ as it may appeare Matth 4 17 Amend your liues saith he for the kingdome of God is at hand Wherein also our Sauiour giueth to vnderstand that it is a necessarie grace as it were the pathway to the kingdome of heauen And Luke 13.3.5 Except yee repent ye shall all perish Wherefore as our Sauiour teacheth further it was a speciall end of his comming to call sinners â—o repentance Mat 9.13 And chap 18.11 c. where he laieth it forth by a parable of the Shepheard who is exceedingly carefull to seeke vp his sheepe which he hath lâ—st In which respect also our Sauiour preferreth most grieuous sinners repenting them of their sinnes before the goodliest hypocrits that are in the world as we read Mat chap 21. verse 28 c. where our Sauiour laieth in forth in the parable of the two sonnes And chap 25.10.11.12.13 by the parable of the fiue foolish Virgines He preferreth them also before all secure and negligent â—â—â—deâ—bles such as we spake of before from the Euangelist Mat chap 22.12 In the which part of the parable our Sauiour seemeth to allude to some such custome among the Iewes as is among vs in giuing bride-laces or bride-gloues or some other thing whereby the guests of the bridegroome are for the time knowne from other Finallie for the incouragement of sinners to repentance our Sauiour teacheth by many parables one after another
of vs euen from the first moment of his conception to the last breath and so remaineth for euer as we are hereafâ—er to consider Neuerthelesse as he began not his publike Prophetship 〈◊〉 he was about thirtie yeares of age so he began not the publike execution of his office of high Priesthood vntill neare the end of his life like as also albeit he gaue forth some glimse of his kingly dignitie Matth. 21.5 6 7 8 9. Luke 19.35 36 37 c. And Iohn chap. 12. verses 1â— c. Yet he was not fully blazoned as we may say and publikely proclaimed crowned King and Prince ouer his people vntill he was risen againe according to that Act. 5.30 31. The God of our fathers hath raised vp Iesus whom yâ— sleâ— and hanged on a tree Him hath God lifted vp with his right haÌ„d to be a Prince a Sauiour to giue repentance to Israel and forgiuenes of sinnes And we are his witnesses saith Peter and the rest of the Apostles And according to that Rom. 1.4 Whereof the Apostle Paul testifieth that he was declared mightily to be the Sonne of God by the resurrection from the dead And Phil. 2.9 That since that time he hath a name giuen him aboue euery name c. Moreouer it may not be denied but that our Sauiour Christ abased and humbled himselfe and suffered all his life time euen from the wombe yea we may say euen in the wombe of his mother in that he tooke our base nature and in that it could not otherwise be but troublesome both to Marie and also to the blessed fruit of her wombe to trauaile so long a iourney as Bethlem was from Nazareth when she was great with childe euen neare vpon the time of her deliuerance Likewise it must needes be troublesome to the childe after that he was borne and that so poorely circumcised on the tender part of the flesh and a few daies after carried a further iourney into Aegypt and there to remaine with hard education some three or foure yeares as it seemeth and further in that as the childe grew to strength so he gaue himselfe to a laboursâ—me and base course of life induring paines wearines hunger and thirst working with his hands for his liuing euen such works as Ioseph wrought vnto whom he was in all duties of seruice willingly subiect till the time was c me that he must leaue all other works to doe the will of his heauenly Father in the publike duties of his heauenly calling But from that time also it was not lesse troublesome and painefull but full of humiliation to him in respect of humane infirmity and passion euen from his enterance thereinto as it appeareth in that he was forth-with carried into the sollitarie and vncomfortable wildernes to be among the wilde beasts tempted of the Diuell without lodging without foode suffering hunger And likewise in the time following when he came and preached among the people great was his paines in going about from place to place finding oftentimes very hard entertainement yea being sometimes refused and reiected and many times reproched and cruelly laid in wait for with violent attempts against his life namely at Nazareth where they offered and for their parts did what they could to haue throwne him downe headlong from that steepe hill whereon their Citie was built Luke 4.29 And afterward in Iudea the Iewes went about to stone him Iohn 8.59 And againe chap. 10.31 and chap. 11.8 And thus it was with our Sauiour euen to the time of his last most low humiliation and most bitter sufferings which were vnder Pontius Pilate approching the time of his death as was obserued of vs. Of these last sufferings therefore and of this most low humiliation the which as they were to the speciall debasement and in a great part of them most bitter and dolefull to our Sauiour Christ so were they and be they still most beneficiall and comfortable vnto vs we will by the grace of God with speciciall diligence inquire as after a speciall ground and portion of our christian beliefe According to that of the Apostle Peter 1. Epist ch 5.1 Where professing himselfe a speciall witnes of Christ he giueth the instance concerning the suffering of Christ as being a matter worthy to be in speciall manner testified and confirmed to the Churches of God in so much as our Sauiour Christ by the sacrificing of himselfe hath vtterly remoued and taken away the guiltines and wrath due to sinne c. Heb. 9.26 The same his sufferings being also the perfect sealing vp and as we may say the crowne or garland of his obedience and of his expiation or satisfaction made for our sinnes Col. 2.14.15 and finally the onely way whereby hee was on our behalfe to obtaine all the glorie which followed after according to that Luk. ch 24. ver 25 26. and Iohn 12.23 24 25 26. and 1. Pet. 1.11 and 2. Tim. 2.8 9 10 11 12. Question BVt that we may proceed in order First of all what ground of holy Scripture haue you for the testimony or declaration and warrant of these sufferings and of this speciall humiliation vnder Pontius Pilate in the execution of his most holy office of Priesthood to wit in that he was crucified c. to such singular ends and purposes as hath beene said Where are they most faithfully and fully reported vnto vs Answer They are at large and with all faithfulnes recorded vnto vs as it were in a perfit harmonie by all the foure Euangelists ExplicatioÌ„ proofe It is very true as we reade Matth. ch 26. and ch 27. Mar. ch 14. and ch 15. Luke ch 22. and 23. and Iohn ch 18. and ch 19. And they are thus diligently and fully set downe by all the Euangelists and commended to the Church of God as being a most worthy part of the most holy historie of our Sauiour Christ most diligently to be read heard meditated and conferred vpon of all christians all the daies of their liues And that to many the most excellent ends purposes as was said as by the grace of God shall hereafter be declared But before we come to inquire of those excellent ends or any other of those excellent things which are to be considered concerning the chiefe humiliation and sufferings of our Lord Iesus Christ let vs inquire of the sufferings themselues and of the same his humiliation and that also in as commodious an order as we may for the helpe both of our vnderstanding also of our memorie Question touching so great and memorable a matter as this is How therfore may they be distinguished as may best serue to so good ends and purposes Answer The chiefe sufferings of our Sauiour Christ may not vnfitly be considered vnder these heads or seuerall branches following First those that belong to his preparing of himselfe to the induring of his sufferings at such times as he entered into the most serious thought and meditation of
Rehearse the wordes of the Text which be they Answere Then saide Iesus vnto him put vp thy sword into his place for all that take the sword shall perish with the sword Either thinkest thou that I cannot pray to my Father and he will giue me more then twelue legions of Angels How then should the Scriptures be fulfilled which say that it must be so Explication The first of these reasons is taken from the danger of the attempt against Peter himselfe it proceeding of his owne priuate motion and therein presuming against publike authoritie In which respect our Sauiour Christ telleth in the hearing of the whole companie that by the sentence and decree of God himselfe he had runne himselfe into a capitall crime For saith our Sauiour all that take the sword shall perish with the sword to wit vnles they be called of God and haue the sword put into their hands by his appointment The second reason of our Sauiour to the reproofe of Peter is for that his enterprise was as vaine and needles as it was euill and vnlawfull For saith he thinkest thou that I cannot now pray to my Father and hee will giue me more then twelue legions of Angells that is many thousands yea many times tenne thousand For euery legion containes diuers thousands And therefore Peters attempt was meerely vaine The third reason is the same in effect with that which we haue seene alreadie recorded by the Euangelist Iohn yet so as hee doth furthermore amplifie it from the reuelation of the counsell and will of God in this behalfe in the holy Scriptures as our Sauiour himselfe had often tolde his Disciples before And therefore hee saith if either Peter or the Angels or any other should haue restored and deliuered him that he should not be apprehended c. How then should the Scriptures be fulfilled which say that it must be so These so many and so waightie reasons doe plentifully declare in very deed and truth that the fact of Peter was exceedingly disliked of him and that his soule was greatly grieued at it Yea therewithall so euidently doe they cleare the innocency of our Saui Ch that none of his aduersaries could take exceptiō against it but rest satisfied as it is plaine in that they make no complaint of it to colour any inditement against him afterward And the rather also were these reasons a clearing of him in their consciences because vnto these gratious words and reason of his earnest reproofe hee addeth his most gratious working in healing the wound that was made and so salueth the whole matter as if it had neuer bin Where is this gratious and miraculous worke of our Sauiour recorded Question Answer This we reade in the 22. chapter of the Euangelist Luke verse 51. Iesus saith the Euangelist answered and said Suffer them that is my Disciples thus farre to wit though they haue dealt disorderly and then he touched the eare of the man and healed him Explicatiō Here indeed is a very gratious and miraculous worke of our Sauiour Christ not onely in healing the eare but also in that by his authority he limiteth and boundeth the rage and furie of the whole company so as they are content to be prescribed and ordered by him in this difficult and prouoking fact of Peter together with the buskling of the rest of his Disciples The which authority of our Sauiour Christ doth furthermore appeare in that which followeth by his reproofe which he giueth not onely to the whole multitude as the Euangelist Matthew reporteth but by speciall direction to to the high Priests themselues and to the Captaines of the Temple and to the Elders of the people for their causelesse and vniust manner of pursuing of him What are the words of this reproofe Question Answer In the 57. of the forenamed 22. chapter of St. Luke thus we reade Then Iesus said vnto the high Priests and Captaines of the Temple and the Elders which were come to him Be ye come out as vnto a thiefe with swords and slaues When I was daily with you in the Temple ye stretched not forth the hands against me but this is your very houre and the power of darknes And in the 46. of Matth. verses 55 56. thus we reade The same houre said Iesus to the multitude Ye be come out as it were against a thiefe with swords and staues to take me I saie daily teaching in the Temple among you and ye tooke me not But all this was done as saith the holy Euangelist yea our Sauiour Christ himselfe as St. Marke seemeth to report that the Scriptures of the prophets might be fulfilled Explicatiō That is to say all was ouer-ruled by the supreame most holy and diuine prouidence of God And as euery one of vs may see our Sauiour himselfe vttered this his reproofe against the high Priests Captaines and whole band of men with more then humane authority to the conuincing of them of their vniust course in their proceeding against him and giueth them plainely to vnderstand if they had had any grace to vnderstand that they were set a worke by the Diuell and that if God had not thus farre giuen leaue vnto the Diuell they could not haue thus preuailed against him The issue therefore of this branch of the sufferings of our Sauiour Christ is this that he willingly of himselfe and by no compulsion on their parts yeelded himselfe to be apprehended and bound of them according to the good will and pleasure of God and according as he had foretold in the holy Scriptures not only as Isaak was bound when Abraham his father intended at the commandement of God to offer him vp in sacrifice to God but euen as the figuratiue Sacrifices of the Law which were bound first and then slaine and offered indeede As Abraham also afterwards bound the Ramme and offered him instead of Isaak The truth of all which sacrifices was euen then shortly fulfilled in and by our blessed Sauiour thus taken and bound by them Wherevpon also as the Euangelist Matthew immediately obserueth All the Disciples forsooke our Sauiour Christ and fled And so was fulfilled that which our Sauiour had fore-tolde them verse 31. And Iohn chap. 16. verse 32. Behold the houre commeth and is alreadie come that ye shall be scattered euery man into his owne and shall leaue me alone But as our Sauiour Christ saith for the comforting of himselfe and to testifie that comfort which hee had aboue all causes of discomfort I am not alone for the Father is with me And thus was it not onely necessary The groūd and history of his examination and inditement before Cataphas but also behoofull that our Sauiour Christ should be left alone to the working and perfiting of this worke of our redemption and eternall saluation Hetherto of the apprehension and bonds of our Sauiour Christ and of the troubles and afflictions belonging to them THe sufferings belonging to his examination
Sauiour Christ was the most righteous of all men yea euen the Sonne of God their sinne was so much the more hainous and diuellish For is it not a strange thing and euidentlie the speciall worke and instigation of the deuill working in them that of common humanitie they spare the thieues as touching any reproching of them but neither religion nor ordinarie course of iustice could restraine them from extremitie of outrage against our Sauiour For it may iustly be noted against them that they deale vniustlie in that they exceede the iudgement or sentence of Pilate who though hee condemned him to be Crucified and so to continue till he should be dead yet he did not giue any commandement that he should be thus mocked while he should abide on the Crosse Moreouer let it be obserued in generall concerning these mockings that all were not cast forth at once or at one instant but they continued thus mocking one or other of them the greatest parte of the first three howers Finallie this ready consent of all sorts in mocking and reproching our most blessed and Reuerend Sauiour euidently sheweth how apt our wicked nature is to scorne religion and godlines yea euen God and Christ himselfe the author of religion and fountaine of all godlines if wee should be left to our selues and to the power of the Diuell but a while as these people were And therefore it is that for a most necessarie admonition against this grieuous sinne it is set downe in the very forefront and enterance into the holie booke of Psalmes that hee is a blessed man whom God of his mercie deliuereth and by his grace preserueth from the seate of the scornefull Read also Acts 2.13 and chapt 13. verses 40.41 and Isai 28.22 2. Chron 30.10 and chapt 36.16 Thus much more generallie concerning the reproches done against our Sauiour hanging on the Crosse But let vs come to the consideration of the particular sortes of the scorners and of their seuerall scornings And first to beginne with those who as they were chiefe in outward power and autoritie were likewise chiefe in the sinne euen ring-leaders as wee may say or rather Lordes of the mis-rule vnto all the rest they were as the Euangelist Matthew rehearseth them of foure sorts First the chiefe Priestes euen those that by their office beeing exercised in the offering vp of all sortes of figuratiue oblations and Sacrifices to God which according to the instructions of his Ceremoniall law pointed them to Christ the true Sacrifice ought euen now beholding him to be in sacrificing of himselfe to God to haue better be thought themselues howsoeuer they had bene blinded before Secondlie the Scribes that is to say such as tooke vpon them to be interpreters of the lawe in a most Clarklie manner as a man may say Thirdlie the Elders who were men of speciall estimate among the rest of the people for wisedome and grauitie fit to be assistant with the rest in matters of gouernment and counsell Fourthlie the Pharisies who were a sect pretending a more exact course of a iust and holy life in obseruing of manie traditions which tract of time had by custome authorised among all the Iewes beside that they also boasted of a Doctorlie or Rabbinâ—call knowledge of the lawe All these ioyne all their authorities and credits together still to deface our Sauiour as if they would blot out all honourable remembrance of him among the people of God euen for euer and euer Wherin let vs behold a strange thing yea a thing altogether monstrous that all these sorts of wise and learned men should consent in most extreame folly and outrage giantlike to make warre as it were against God in turning light into darknes truth into error good into euill c. Yet so it is as wee see through the iust iudgment of God because they did not in truth seek to know the truth and to apprehend and cherish the loue of it in their hearts but onely to serue their owne turne so farre forth as might stand with their owne vaine glory and gaine according to that we reade Isaiah chap. 28.14 15 c. and ch 29 9 10 c. compared with Matt. 15.7 8 9 12 13 14. And ch 13. verse 13 14 15. And againe Iohn chap. 12.37 38 39 4â— 41. And chap. 5.44 The like heauie iudgement of God we see euidently vpon the Antichristian Rulers in the Romish Church who hauing put out their owne eyes as it were touching all sound entiâ—e truth of doctrine know nothing beside their owne deuises and blinde deuotions seruing to their prowd pompe and filthy lucre and gaine Let vs therefore take diligent heede that we take a better course that wee may be in the number of those whom God teacheth that is of such as doe vnfainedly humble our selues to learne and obey the truth from him insomuch as himselfe professeth that hee will giue wisedome to the simple and babes and hide it from such as are wise in their owne eyes according as our Lord Iesus Christ hath testified and thankfully confessed to God Matth. 11.25 and as we reade in diuers other places of holy Scripture But let vs come to the reproches and mockes of the Iewish Rulers They are three in number The first against his name or title of Iesus The second against the title King ascribed vnto him The third against the title Sonne of God All which notwithstanding they doe most truly and properly and in the highest degree belong vnto him yet doe they goe about most wickedly ignorantly and blasphemously to disgrace him in them all yea and after a sort as much as lay in them to degrade him from them all But all in vaine for as hee receiued not these honours and dignities from them or any other creature so could neither they nor any other take them away from him Contrary to all indeuours of all the wicked he remaineth the Sonne of God a King yea our King and Sauiour to be blessed and praised for euer Let vs a little consider of their blasphemous ignorance First say they He saued others Not minding to acknowledge the truth of his mighty and sauing miracles in that he deliuered all sorts of diseased and distressed poore soules but rather to traduce and weaken the credit of them as the words next following doe declare he cannot saue himselfe As though they should say Hence it appeareth how vaine all his former workes were in that if he had diuine power indeede hee would now especially declare it in his owne deliuerance from this his misery that is from this his Crosse as afterward they doe further expresse their mindes So then it is plaine that they speake here with like minde as they are recorded to haue spoken Matth. chap. 12. verses 4 c. But as touching their reason take it in the best sense that may be and it carrieth no force in it as euery meane scholler in the schoole of Christ can easily conceiue
Christes sake according to his promise whosoeuer he should be This at the least he ought now at the last to haue done death so neare approaching The which because he mindeth not but contrariwise addeth sinne to sinne as it were drunkennes to thirst as the Scripture speaketh yea seeing he doth that which being duly weighed shall be found more grieuous then any other of his former sinnes this of it selfe is sufficient to argue the exceeding greatnes of his wickednes But besides this his sinne may be discerned to be yet so much the greater because he raileth at him who neuer gaue him any occasion wherby he should be prouoked to take stomacke against him as the Rulers of the Iewes might haue pretended though altogether vniustly insomuch as he did most earnestly reproue them for their great and grieuous sinnes of hypocrisie ambition couetousnes false interpreting of the holy Scriptures c. And also because this thiefe doth it then when it cannot be thought that he should haue any way to benefit himselfe by flattering of the Ruler insomuch as he had his iudgement and execution already So that it must needs be iudged to be of extreame and sheere diuellish malice rather then it he had done it onely before hee was condemned or while he had not yet been nailed to the Crosse as we shall haue occasion to note further from the rebuke which the peniten◠thiefe giueth him speaking by the Spirit of God afterward Thus the circumstances doe amplifie the sinne of this most miserable man The manner of his rayling speech doth in it selfe and as it were from the owne bosome likewise sufficiently bewray it selfe For in that he saith If thou be the Christ saue thy selfe and vs he doth not with an humble heart and of simplicity desire our Sauiour to shewe by such a token that hee is the true Christ that he might be moued thereby to beleeue in him No nothing lesse but his meaning is flatly to renounce him as not being the Christ because he accounteth him vnable either to saue them or himselfe Or at the least his meaning is flatly and contemptuously to renounce him as not being the Christ vnlesse he may see and find him to worke that work which he presumptuously and temptingly prescribeth vnto him Now therefore what man among our selues must not needes take in very euill part the request of such a proud begger as should professe vnto vs that if wee will not giue him that which he demaundeth he will not account vs to be any good or honest men but that we are vnmercifull and cruell persons c. So then both the speech of this railer in it selfe as also all circumstances going therewithall doe euidently shew that the sinne of this man in this his rayling was exceeding hainous A fearefull example to admonish vs all to take heede of entering into any euill course of life presuming of repentance at the last for we may see how easie it is for a man to be deceiued in such a conceite yea how easie a thing it is for a man to be hardened more and more to his dying day yea to the last houre and moment hee hath to draw his breath though hee haue neuer so mighty occasions to moue him to repent as we see this thiefe had For he falleth to railing notwithstanding hee hath a most excellent patterne of patience in our Sauiour neither doth he come to any remorse notwithstanding he is rebuked most wisely and perswaded withall by him that was his fellow thiefe whose example of repentance is also most notably layd before him But to conclude this third point of our second part of the most holy Storie of the sufferings of our Sauiour Christ in the time that he was executed that wee may rightly vnderstand it to our full instruction and comfort wee must not onely no nor principally consider the malice of all sorts of these mockers and scorners of our Sauiour who for their parts did nothing therein but increase their own damnation vnlesse happily it pleased God The groūd and history of his leading to be crucified to magnifie his mercy in shewing them their sinne and giuing them true repentance as we doubt not he did of his infinit goodnes to some of them as appeareth in the continuing of the Storie in the Acts of the Apostles but wee are chiefly to looke vnto the most holy and pure iustice of God in all the reproach cast vpon our Sauiour for our sake to the end he might in the willing and patient enduring of it satisfie Gods iustice in bearing the shame and reproach which was due to vs for euer for our damnable pride all other our grieuous sinnes and sinfulnes against the maiestie of God and that he might bring vs into his fauour againe For to this end no doubt and not otherwise did our Sauiour Christ beare the sorrow of all these things which were certainly very grieuous and bitter vnto his most holy and righteous soule in seeing and hearing the wicked misdemeanour of all sorts of his beholders so deepely inraged by the diuell beside that we cannot but vnderstand that his hanging vpō the Crosse by the stay of his sore wounded hands and feete must needes be dolorous to his holy body So that both inwardly outwardly he is a man of sorrowes for vs as the Prophet Isaiah said of him long before ch 53. of his holy prophesie These things thus considered now we come to the fourth point of the second part of his execution that is concerning the miraculous conuersion of the other thiefe within the space of the first three houres wherein our Sauiour continued vpon the Crosse And herein wee are to obserue the exceeding great goodnes and mercy of God and our Sauiour Christ euen as before we obserued the exceeding great sinne and obstinacie of the vnrepentant thiefe For vndoubtedly it was the diuine purpose of God to giue speciall glory to his sonne our Sauiour euen in that whereby his persecutors sought his disgrace to the vttermost that they could They crucified him in the middest of two thieues accounting him and desiring that he should for euer be accounted more vilie off then any common malefactor But God so disposeth of the matter that according as by the title set vp ouer the head of our Sauiour he proclaimeth him to be the King of his Church and a Prince of the saluation of his people so by this most gratious effect he doth really cōfirme the same both in that he doth most miraculously gratiously turne the hart of this thiefe by the spirit of his Sonne the whole Trinity consenting and coniointly working this worke for a mirrour of his grace and to manifest the admirable efficacie of the sufferings of our Sauiour before God euen while he was at this time in the induring of them and also in that according to the request of the repēting thiefe who desired our Sauiour to remember him in his kingdome
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
them to further punishment against the finall declaration of the vengeance of God against aâ—l wicked sinners which haue spoken and practised their wicked deuises against him and his glorious Sonne O therefore let vs tâ—ke warning betimes that we neuer begin to set our selues against the truth of God in any part Nay rather hauing by the grace of God begun to imbrâ—ce the truth let vs cleaue fast vnto it labouring euerie day to loue it and to beleeue it and to obey it more and more resisting and suppressing to our power all gaine-sayers and blasphemers of it whether Iewes or any heathenish Athiests or heretikes whosoeuer And touching these aduersaries heere mentioned what could they haue spoken more wickedly and blasphemously then first to call the appearance of the Messiah our Sauiour in our nature a deceiuing and then his resurrection The grouÌ„d and meaning of his descension into Hell and the doctrine thereof an increase of the error And see I pray you how through the suggegestion of the diuell they were more rise in remembring the words of our Sauiour to the oppugning of his resurrection then his poore sorrowfull Disciples were to comfort themselues against the discomfort of his death Finally that in the height of their malice they seeke as much as they can for euer to hinder the knowledge of his resurrection the effect it selfe declareth in that as afterward it followeth Matth. 28 11. when it was by their owne watchmen certified vnto them that he was indeede risen againe they vse as diuelish meanes as possibly might be to smother the same Thus the wickednes of their reasons is conuinced by the wickednes and issue of their very actions howsoeuer they would couer the same with their faire and counterfet pretences of preuenting error Now thirdly their earnestnes in their most wicked sute is euident from the notation of the time wherein they assembled themselues and made their resort to Pilate to wit euen vpon their high Sabbath and afterward also in the same gathered together their souldiers and set them in this their wicked watch gaue them their charge and sealed the graue In all which vnholy bulying of themselues by the instigation no doubt of the diuell they haue no sparcle of conscience in defiling themselues nor in violating the holy rest of the Lordes Sabbath Thus much concerning the wicked and malitious sute of the chiefe Priests and Pharisies What it was what reasons moued them and how earnest they were in it These things considered more fully we neede speake the lesse of the other two points that is of the grant which Pilate made to their sute very readily euen as themselues would haue wished For hee giueth them liberty to appoint the watchmen themselues and to make it sure as they should thinke good Pilate giuing them commendation also to be men wise enough how to dispose of all things to their best assurance And likewise we neede say the lesse of their diligence yea of their double diligence in putting their commission in execution to the full Onely let vs for an interim marke the wonderfull wisedome and prouidence of God most gratiously turning all things so much the more pregnantly to their confusion by how much they had thought themselues to haue made the most exquisite and full prouision to haue it as it were reedified the Tower of Babell that would haue reached not onely to heauen but against heauen and euen against God himselfe For by all these meanes the resurrection of our Sauiour Christ was made the more famous and certaine to all both Iewes and Gentiles whosoeuer doe not willingly shut their eyes against the light which shineth more cleare then the light of the Sunne But of this more afterward ANd thus might we now in the orderly course of our iniquirie proceede fâ—om the holy history and grounds of the sufferings humiliation of our Sauiour Christ ending in his buriall and continuance in the graue to the generall or summary meaning of these words He suffered vnder Pontius Pilate was crucified dead and buried and so forth on to the comforts and duties arising and pertaining to the same saue that certaine words interposed in the Articles of our Creed to wit He descended into Hell giue vs occasion to stay that our so speedy a passage vntill wee shall haue weighed and considered of them a while Question What therefore is to be said concerning them Answere I haue beene taught that albeit the whole doctrine of the sufferings and humiliation of our Sauiour Christ hath beene fully and perfitly described and deliuered vnto vs by the holy Euangelists the chiefe Secretaries and pen men of the holy Ghost without any mention of these words Hee descended into Hell Yet insomuch as wee finde them expressed in our Creede after these words Crucified dead and buried and that with the generall consent of the Church of God for many hundreth of yeares and seeing that they may beare a good and profitable interpretation with warrant from the holy Scriptures that we are therefore not so much to inquire how they came into the Creed as how to vnderstand them rightly and to make good vse of them for the edification and comfort of our faith Explication So it is very meete indeede And the rather because the mis-understanding of them hath giuen occasion to sundry errors among many that haue not aduisedly examined and weighed them Whereby it hath come to passe that in stead of the imbracing of the truth they haue in this point fancied a lie and instead of beleeuing an Article of faith they haue deceiued themselues with an imagination concerning that which neuer was done nor once intended by our Sauiour Christ as by the grace of God we shall declare in the discourse following Question But what course are wee to take which may bee most commodious to this end Answere First insomuch as either of the words are of diuers signification wee are to consider from the holy Scriptures which those significations are as well of the one as of the other And secondly we are to obserue how they are ioyntly to be vnderstood in the same present Article or proposition according to the same the holy Scriptures of God that is in what sense it is to be beleeued that our Sauiour Christ descended into Hell ExplicatioÌ„ The course is good And therefore though it require some studie and labour and will peraduenture seeme hard and troublesome at the first yet seeing through the blessing of God it shall in the end be found worthy both all the labour and also all the trouble whatsoeuer shall be imployed about it let vs willingly vse all diligence that we can to the clearing of the same For if we shall not vpon good warrant from the holy Scritures grow to a right perswasion concerning the true meaning of these words of our Creed how may we professe in truth that we vndoubtedly beleeue the same as an Article of our faith
that most speciall manner of the manifestation thereof in the personall assuming and vniting the humane nature to the diuine The which also because it is most neare and firme in one indiuiduum that we may vse the Logitians terme therefore it is said that the Word that is the Sonne of God being very true God was made flesh Iohn 1.14 And 1. Tim. 3.16 God is manifested in the flesh And therefore also is our Sauiour very God and very man called by the name of Immanuell God with vs. Matth. 1.23 euen by the appointment of God himselfe Thus much shall suffice for the diuers acceptious of the fiâ—st word to Descend Whence vpon due consideration wee may easily see first that the descension attributed in one tenure and course to our Sauiour Christ crucified dead and buried doeth not belong to his Deitie which cannot be said properly to descend but to his humanitie wherevnto all that is beleeued concerning conception birth life death resurrection ascension sitting at the right hand of God and comming to iudgement as well as his descension doth properly apperteine But how this descension doth properly belong to the humanitie of our Sauiour Christ whether to the soule or to the bodie alone or ioyntly to both we shall better conceiue after that we haue considered the diuers significations and vses of the latter wore Hell as we haue of this former word to Descend SHew you therefore in like manner the diuers significations of the word Hell accorâ—ing to the Hebrew word Sheol and the Greeke word Haides englished Hell in this Article of out faith Which are these diuers significations Question First and most properly as I haue beene taught they signifie the graue Answer Secondly they are by a trope as the learned speake or figuratiuely applied to signifie manie other things Explication The truth herein hath beene taught and deliuered vnto you For first that they signifie the graue and that also in the most proper signification the words themselues may giue to vnderstand First the Hebrew word Sheol which hath his name of the verbe Shahal to aske yea to aske as a greedie coâ—morant thaâ— can neuer be satisfied according to that in the booke of the holy Prou. chap. 30.15.16 There be three things which will not be satisfied yea some which say not It is enough And of these Sheol the graue is reckoned for the fiâ—st Likewise Hab. 2.5 The prowd man hath inlarged his desiâ—e as the graue and is as death which cannot be satisfied And Isa 5.14 And then the Greeke word haides which commeth of eido to see and the priuatiue letter a according to the Greeke deriuation and signifieth a place of darknes which hideth the buried within the earth from the sight of the liuing which walke vpon it Iob. 10.21 22. and chap. 17.13 But let vs see some testimonies of holy Scripture for this signification And first that Sheol signifieth the graue in the olde testament we reade Gen. 37.35 Surely saith Iaacob I will goe downe or descend into the graue vnto my Sonne mourning And chap. 42.38 My Sonne to wit Beniamin shall not goe downe with you for his brother is dead and he left alone to wit of those children which he had by Rachell if death come to hâ—m by the way that yee goe then ye shall bring or cause my gray head with sorrow to descend into the graue Likewise by the same word the graue is noted 1. King 2. verse 6. King Dauid speaking to his sonne Salomon of Ioab who murthered Abner and Amasa very wickedly doe therefore according to thy wisedome saith hee and let not his hoare head goe downe or descend to the graue in peace And of Shimei who cursed him being his soueraigne Prince with a horrible curse he saith in like manner Therfore thou shalt cause his hoare head to descend downe to the graue with blood And in this sense the opening of the earth is called the graue of Corah Dathan and Abiram and of their rebellious company but yet with a speciall declaration of the wrath of God against them by such an vnwonted strange and fearefull kinde of buriall as we reade Num. 16.29 33. They descended or went downe quicke into the pit or graue Sheol But in the Psalmes the graue ordinarily vsed to buriall is oftâ—ntimes signified by the same word Sheol as Psal 6.6 In the graue who shall praise thee And Psal 16.10 Thou wilt not saith Dauid prophesying of the resurrection of our Sauiour Christ leaue my soule that is that part of my humane person which is subiect to buriall in the graue Sheol Neither wilt thou suffer thine holy one that is the body of me whom thou hast gratiously receiued to thy fauour to see that is to haue experience of corruption shacath that is Shacath peraitio foueâ— to lie so long in the graue that it should rot and turne to dust as the bodies of all vse to doe Psal 40.9 Man can by no meanes redeeme his brother c. That he may liue still for euer and not see the graue the word is shacath corruption as before But sheol againe verse 14.15 of the same Psalme Like sheepe they lie in the graue to wit like the rotten carkases of sheepe cast out into ditches For the Prophet speaketh of the wicked that die in their wickednes and in a hautie conceit of themselues To the which purpose he saith further Death deuoureth them vntill the righteous shall haue dominion ouer them in the morning that is at the day of the resurrection and vntill that the graue â—hat is Hell as we are afterward in the next signification fuâ—ther to obserue do consume their beauty that is the beauty of the wicked or their forme and substance which they shall at the last day receiue againe to their further condemnation both in soule and bodie together euen from the house that is the graue which belongeth vnto it to wit as a prison house for the wicked vntill that day of their great Gaile deliuery But God saith the Prophet speâ—king in the person of all true beleeuers will deliuer my soule from the hand that is from the power of the graue to wit so farre forth that it shall not preuaile finally against me for he will receiue me Selah A matter worthy to be obserued as an effect of the diuine and almighty power of God as by the word Selah the Psalmist giueth to vnderstand Moreouer Psal 31.17 Sheol is vsed for the graue Let the wicked saith Dauid be put to confusion and silence in the graue And Psal 55.15 Let death seaze vpon them let them goe downe quicke into the graue the Prophet as it is likely alluding to that iudgement of God vpon rebellious Korah and his company Num. 16. as was alledged before And againe in the same sense though in other words They that seeke my soule to destroy it shall goe into the lowest parts of the earth Yea generally Psal 8â— 48 What
of this mat er Question Which of these interpretations are wee to cleaue vn o as being the very true professiâ—n of our Christian beliefe in this behalfe Answere It seemeth very hard and a matter of great doubt to say which we are to cleane vâ—to with the vtter refusing and reiecting of the other Question Why so How then can it be a matter of fâ—ith to beleeue these words concerniâ—g our Sauiour He descended into hell Were it not better to end all questioning and doubtiâ—g about the matter by putting them altogether out of our Creed seeing many affirme that they were not put into it a long season after the Apostles time Answere I haue heard you say that it is to be feared that the putting of them out and â— simple refusall to make profession of them would breed more question and doubt then there is iust cause of any question and doubt about the retaining and profession of them Explication and proofe It is very likely if not more then likely that it would doe so indeede For a descension of our Sauiour is exprâ—sly mentioned in the holy Scriptures as namely Ioh. 3.13 Rom. 10 7. and Ephes 4.9.10 How then can we simply refuse to acknowledge and professe a descension But it wil be answered that all the question lieth in the word Hell and in this that the descension which we speake of is neither immediatly opposed to ascension as in all the places now mentioned neither performed by his incarnation before his sufferings as in the first and last of the same places but to resurrection It is true Neuerthelesse the reply is readie that there is also as hath beene alreadie shewed an expresse mention made of such a descension as doth more immediatly and properly respect resurrection as namely that vsuall phrase of speech to descend to the grâ—ue whereby buriall is noted And on the other side also as hath beene further declared this phrase of speech hath in the second signification of the word Descend and in the last signification of Sheol which is Hell a certaine aptnes to describe extreame sufferings and afflictions How therefore shall we at once reiect all these considerations and not forthwith let in a Sea full not onely of questions and doubtings to some but also of endlesse contradictions from others And the rather also because by a common consent in so many ages and euen of those that haue beene best minded in those ages and to this day these words haue beene constantly retained as words which may be well vnderstood and truly applied to our Sauiour Christ according to the holy Scriptures oâ— God Now further if we should reiect all sentences admitting diuerse interpretations such as be not repugnant either to other or to the truth it selfe the holy Scriptures themselues should not in manie places finde that inâ—ertainment with vs that they ought of most bounden dutie to haue Wherefore as I suppose farre better it is with peace to imbrace the words and to inquire onely into the true sense and meaning of them then to the breach of the peace of the Church to reiect them Yea rather to imbrace either good sense as subordinate each to other or as the speciall vnder the generall by a distribution of the humiliation and sufferings of our Sauiour into their distinct kindes c then to cast away and suppresse the words of so good and comfortable signification as they be At the least not to be contentious against any good and profitable interpretation that may be giuen of them remembring alwaies the rule of the holy Apostle that we aime diligently at this that we proceede by one rule that we may mind one thing Philip. 3.16 Question THese things so wisely and peaceably obserued as by the grace of God we could attaine vnto What haue you beene taught to rest in vnlesse God should from the more cleare light of his word giue a more perfect resolution to you Answer I hauâ— beene taught that in respect of the word Hell set downe in our English Creed the most peaceable fittest and best sense that may be giuen is that our Sauiour Christ beside those his sufferings which were in the common vâ—ew of all the beholders of them and which are most familiar to our vnderstanding from the holy history of his sufferings did indure the secret and inuisible most fierce wrath of God on our behalfe to the satisfying of his d uine iustice and vengeance due to sinne yea euâ—n so great and heauie a wrath as was for the time comparable to the spirituall dolour and torment of the damned in Hell But if we vnderstand these words according to the order of the holy storie as things were performed in time one successiuely after the other which is the most famiâ—iar and plaine course in respect of the Latine Greeke and Hebrew phrase Then are wee to vnderstand nothing else by the descension of our Sauiour but his most willing and purposed abasing of hâ—mselfe to the estate of the dead though he was Lord of life and glory The which his witting abasing of himselfe he manifested not onely by yeelding to be buried but also by his continuance in the graue vntill his resurrection according to the article next following He rose againe from the dead insomuch as it is certaine that he rose againe from no other but from those to whom he had descended before ExplicatioÌ„ proofe You haue learned as I verily thinke that which may satisfie your conscience and also euery reasonable man to whom you should yeeld a reason of that faith that is in you touching this point For first of all touching the former of the interpretations it is receiued of many good Christians of our nation who the rather like wel of it because the phrase seemeth well agreeing to our owne naturall language and furthest off from dissenting from the word hell seeing that translation is followed And touching the latter interpretation as it is well agreeing with the holy historie according as it is set downe most fully perfectly in the holy Scriptures so it is also well fitting to the Latine phrase Descendit ad inferos if we put any difference betwixt ad inferos and ad infernum as we may very well doe although they be vsed sometimes of Latine Diuines for one and the same thing In which respect well saith M. Caluin Harm Matth. 28.1 speaking of the resurrection of our Sauiour Christus inquit mortis victor ex inferis emersit vt nona vita potestateÌ„ penes se esse ostenderet Christ saith he brake forth froÌ„ the dead a coÌ„querour ouer death that he might declare that the soueraignty of new life is in his power And it is also very well agreeing with the vse of the words Sheol Haides in the Hebrew Greek languages as we haue seen before So then these interpretations may indifferently be receiued yea they may be together admitted as pointing vs partly to those most
Temple and by the opening of the graues c. Furthermore this sort of expositions doth vnaptly and vnskilfully confound the exaltation of our Sauiour Christ with his humiliation For although it is truly affirmed that our Sauiour Christ did obtaine his victorious triumph vpon the crosse yet this was not wonne otherwise then by humiliation before God whereby he satisfied his iustice and that in such sort that the enemies of our Sa Ch pursuing him to the death were therin the instruments of their own ouerthrow to our saluation which could not otherwise be effected but by the death of Christ Yea and no doubt notwithstanding this conquest was made on the crosse yet the humiliation of our Sauiour whereby he made it continued still euen till he was buried and laide downe among the dead yea so long also as hee continued in the graue euen to the time of his rysing againe though indeede it was in another manner that is to say the feeling of the paines and sorrowes of his humiliation ceasing but the reproch and ignominie of his sufferings continuing still Yea so continuing that albeit it was the last part of his humiliation and the least in sense either of inward dolour or of outward trouble and affliction yet among his most malitious aduersaries it was the greatest for reproch insomuch as they had preuailed against him so farre that they brought his body downe to the earth which was the lowest that men coâ—ld bring him to And that his going downe to the graue and his abode there till his resurrection was a part of the humiliation of our Sauiour it may plainly be discerned by that prophesie of Dauid Psal 16 10. and Act. 2.27.31 Therefore did my heart reioyce c. Because thou wilt not â—eaue my soule in graue that is that part of my humanitie which was subiect to buriall neither wilt suffer thine holy one to see corruption This spake the Prophet Dauid concerning the ioy of our Sauiour Christ in regard of his resurrection and for that he knewe hee should lye but a while in the graue and shuld not be corrupted there as the Apostle Peter interpreteth that prophesie of Dauid And therfore out of question it was a part of the humiliation of our Sauiour Or else he would not haue so earnestly reioyced that he should tarrie so short a time in the graue Neither would he haue said Thou wilt not leaue my soule But I my selfe will speedâ—ly come out of it They are wordes therefore of his humiliation yet continuing and not of his triumph in Hell as may be obserued furâ—her from these words of the same 2. chap. of the Acts verse 24. Whom God hath raised vp and loosened the sorrowes of death because it was vnpossible that he should be holden of it So that vntill the resurrection we see that death continued a certaine time grappling vpon our Sauiour but when he arose it was forced to let goe all his hold and thenceforth death had no more any kind of dominion ouer him as we read Rom 6.9 10. If we be dead with Christ we beleeue that we shall liue also with him Knowing that Christ being raised from the dead dieth no more death hath no more dominion ouer him For in that he dâ—ed he died once to sinne that is to take away sinne not onely by the merit of his sacrifice before God but also by the sanctification of his spirit to the mortifying of sin and to the quickening of vs to holinesse of life but in that he liueth hee liueth to God That is to his eternall glorie neuer to die any more The which glorie of God is the chiefe and finall end both of the death and of the resurrection of our Sauiour Christ and also of all the blessed fruites and effects thereof Behold saith our Sauiour himselfe I am aliue for euermore Amen Ruel 1 18. Now therefore that wee may conclude this point of our inquirie touching these words of our Creed He descended into hel we may perceiue by that which hath beene alledged first what ground they haue in the holy Scriptures which must be in all points the onely ground and warrant of our faith secondly how we are to vnderstand them thirdly that it is not meete that they should be rased out of the Creed or at the libertie of euery Christian at his owne liking either to professe and expresse or to omit and suppresse them And therfore also that we are not to be so scrupulous in inquiring how and when they came first into the Creed as seeing they are and haue of long time beene generally receiued how they are to be vnderstood according to the holy Scriptures and answerably how to be beleeued of vs. THus then hauing gone through the ground and historie of all the holy sufferings of our Lord Iesus Christ yea of his whole humiliation vnto the very point and time of his resurrection which was the beginning of his glorious exaltation Let vs now gather together briefly the summe of all that we are to beleeue concerning the sufferings of our Sauiour Christ The grouÌ„d and meaning of all his sufferings and whole humâ—liation Quest What is the summe of it Ans The articles of our beliefe concerning the sufferings of our Sauiour Christ teach me and euery faithfull Christian that we ought steadfastly to beleeue that they are most perfectly worthy and fully sufficient to worke forth our redemption and reconciliation with God for euer according to the most holy counsell and decree of God himselfe and that euen of his most free mercie and grace So indeed we reade expresly Act. 2 23. He was deliuered by the determinate counsell and foreknowledge of God And Rom 3 verse 24 25 26. Question Which are the wordes of the Apostle Rehearse them Answere Wee are iustified freely by his grace through the redemption that is in Christ Iesus Whom God hath set forth to be a reconciliation through faith in his blood to declare his righteousnes by the forgiuenes of the sinnes that are passed through the patience of God To shewe at this time his righteousnes that he might be iust and a iustifier of him that is of the faith of Iesus ExplicatioÌ„ It cannot indeede be otherwise insomuch as he who suffered yea suffered euen the most grieuous sufferings and humbled himselfe to the lowest degree of humiliation that might be as it were to the very bottomlesse pit of hell was the most high and excellent person that possibly might haue suffered for vs and therefore is nowe also on our behalfe made higher then the heauens as we shall see more fully hereafter And in the meane season the excellencie of the obedience of our Sauiour Christ in that he was obedient to the death to satisfie the iustice of God and to purchase an euerlasting redemption for vs it may notably appeare by that comparison which the Apostle Paul maketh betwixt our Sauiour Christ and Adam in the 5. ch to the
and feete yet hee died not so much either by the forcing violence and power of the Iewes or of the Diuel or of dâ—ath it selfe as of his owne accord in laying downe his life in obedience to the good will and pleasure of God Moreouer it may iustly be a good and comfortable assurance vnto vs that hee hath and shall for euer on our behalfe and benefite preuaile against all both his and our aduersaries insomuch as in his very impotencie and gâ—eatest weakenesse as we see hee hath shewed himselfe stronger then them all in their mightiest rage and furie Explication Herevnto indeed doth the strength of the voice of our Sauiour in vttering these sweete wordes of this last farewell as we may say vpon the crosse leade vs. For herein was fulfilled in him that which is saide of God 1. Cor 1.25 The weakenes of God is stronger then men But you haue not said any thing of the wordes themselues Question How may they be comfortable vnto vs Answere First they doe confirme the same things vnto vs which the loudenes and strength of the voice did Explication It is true For insomuch as our Sauiour commendeth his soule into the hands of his Father it is euident that he yeeldeth himselfe to death rather apprehending and laying hold or arresting of it then as one violently apprehended and taken away or led captiue by it Question How else may the same worde be comfortable vnto vs Answer Secondly by how much the faith and assurance of our Sauiour was more firme and sure tâ—at he hauing borne the sorrowes and torments of the second death and now mindiâ—g presently to dye the naturall death should therevpon on our behalfe not onely escape eternall death but also peaceably enter vpon the eternall possession of euerlasting life and glorie his soule immediately and both soule and body within three dayes after by so much may wee be more assured that wee beleeuing in our SAVIOVR shall likewise through him not onely escape eternall death but also haue our naturall death turned to a benefite in that it shall giue vs an enterance into the glorious kingdome of heauen our soules immediately after their seperation from the body and our bodies at the day of the generall resurrection notwithstanding both the first and also the seconde death were iustly due to our sinnes Explication proofe It is very true according to that which our Sauiour hath giuen to vnderstand by his gracious promise to the repenting thiefe in respect of his soule as wee sawe before And as it may appeare by the prayer of our Sauiour in the 17. chapter of Iohn And touching the resurrection of our bodies at the last day we shall afterward haue a further occasion to see howe the resurrection of our Sauiour is a pawne and pledge of it In the meane while the present wordes of our Sauiour containe a sweete comfort in that we haue good warrant that our soules are a spirituall and immortall substance not vanishing away but retaining their existence and beeing still and for euer though for a time they are seperated from the body And in that â—e haue like warrant that the place of their beeing shall be in the heauenly paradise of the Lord our God The which comfort was that which gaue good Simeon so great peace as he had at his death euen because he had seene him by whom he knewe hiâ— soule should still liue blessedly after his bodily death Luke 2. And it was the comfort which caused the Apostle Paul so earnestly to desire and long after death when once he should haue finished his course because then he knew likewise that his soule should be with Christ But of this also more afterward And thus we cannot but see that the comfort of the manner of the dying of our Sauiour is very great Question NOw what is the comfort of his death it selfe Answer This ariseth from the comfortable fruites and benefits thereof ExplicatioÌ„ proofe It must ineedes be so And they may be all of them considered of vs from the holy Scriptures vnder the name of our Sauiours sufferings of death or of his shedding of his precious blood or of the most holy sacrifice which he hath offered vp to God for vs. For all these doe note vnto vs one and the same thing and therefore also all the benefits proceeding from them they are likewise one and the very same And herein also it is worthy to be obserued that howsoeuer no part no not of the least of the holy sufferings of our Sauiour is to be excluded from the making vp of the full measure of our comfort much lesse are the most dolorous extreame sufferings of his soule to be excepted Yet because the death of our Sauiour was the shutting vp and ratifying of all the rest therefore not without cause all the fruites and benefites of his sufferings are most vsually deriued from the mention of his death or bloodshed or sacrifice externally offered vp and sacrificed vpon the crosse Let vs therefore according to the direction of the holy Scriptures gather them together so well as we can here in this place And whereas like as was touched before from the large speech of our Sato his Disciples we may well reduce them to these two kindes either euills remoued or benefits procured and conferred or bestowed vpon vs let vs consider of them vnder these heads againe though from some other testimonies of holy Scripture Question And first which are the euills remoued from vs by the most precious death and bloodshed or sacrifice of our Lord Iesus Christ Answere First by his death and passion hee hath deliuered vs from the guiltinesse and offence of all sinne both originall in corruption of nature which is the mother euill of all the rest and also actuall through transgression of life as well in the omitting or failing in good duties as in the omitting of euill both in smaller and also in greater measure of exceeding therein And consequently he hath deliuered vs from the wrath of God and from all the iust punishments due to our sinnes from the same Question Which are those punishments Answer The encrease of naturall rebellion and sinne by the exasperating power of the harsh rebukes of the lawe Likewise the handwriting or enditement and curse of the lawe Moreouer the tyrannie of death both first and second and also the tyrannie of the Diuel and Hell and of all wicked instruments FroÌ„ all which he hath so deliuered vs as they shall neuer be able to preuaile against vs to frustrate our eternall saluation ExplicatioÌ„ proofe That we are deliuered from all these euills by the death and bloodshed or sacrifice of our LORD IESVS CHRIST it is euident by many testimonies of the holy Scriptures And first that wee are deliuered from the guiltines of all our sinnes the Apostle Paul testifieth Gallat 1.4 Our Lord Iesus Christ saith he gaue himselfe for our sinnes So
Rom 4 25. Hee was deliuered to death for our sinnes Likewise 1 Corin 15.3 Christ dyed for our sinnes according to the Scriptures And 2. Epistle 5.21 God made him which knewe no sinne that is him who neuer sinned neither was naturally tainted with any infection of sinne to be sinne for vs that is to be accounted a sinner and sinfull and to beare the punishment of sinne our sinnes being imputed to him that we might through faith in him bee iustified in the sight of GOD by the imputation of his righteousnes vnto vs. And Ephe 1.7 We haue redemption saith the Apostle through his blood euen the forgiuenesse of sinnes according to the rich grace of God And againe Colos 1.14 And Heb chap 9. verses 22.23.24.25.26.27.28 This is that which Iohn the Baptist Preached of our Sauiour that hee is the Lambe of God which takâ—th away the sinne of the world as Saint Iohn the Euangelist hath recorded it Gospell chap 1.29 And in his 1. Epistle chap 1.7 The blood of Iesus Christ the Sonne of God cleanseth vs from all sinne And ch 3.5 Yee knowe that he appeared to take away our sinnes and in him is no sinne And Reuel 1.5 Iesus Christ loued vs and washed vs from our sinnes in his blood Sinne being thus forgiuen vnto vs through the death and sufferings of our Lord Iesus Christ the wrath of God must needes cease according to that 2. Cor 5.18.19.20 And 1. Thes 1.10 The Sonne of God deliuereth vs from the wrath to come The wrath of God ceasing it cannot be but the punishments must needes cease at the least so farre forth that they shall not be hurtfull vnto vs but rather shall be furtherances of our saluation And among the punishments first as touching the abating of the strength of sinne and of the heate of lust in our wicked nature by vertue of the sufferings of our Sauiour Reade Rom 7.1.2.3.4.5.6 Where the Apostle Paul speaking figuratiuely of our second mariage to Christ hee sheweth that wee are thereby become dead to the Lawe which was as our first husband engendring the fruite of sinne to death and doe nowe by our second husband Christ bring forth fruite vnto GOD. And chap 8.10 If Christ be in you the body is dead because of sinne And Galat 2.19 I through the Lawe am dead to the Lawe and that I might liue vnto GOD I am crucified with Christ Thus the applying of the death and sufferings of our Sauiour by a true and liuely faith to the soule of a penitent sinner it is of like nature to a strong corasiue laide to a sore which eateth out the rotten and dead fleshe that lyeth festering in it as was obserued in the Doctrine of Repentance The greatnes of which benefite may be the more clearely discerned of vs if wee doe consider on the contrarie that it is the greatest and most grieuous plague and punishment of all other for a man to bee giuen ouer to a reprobate minde to followe sinne with greedines and so to haue one sinne punished as it were with another to the increase of most heauie vengeance from the reuenging hand of God in the ende Rom 1.24 c. and chap 2. verse 5. And therefore doth our Sauiour teach vs to pray so earnestly that God would not leade vs into temptation Secondly that the hand writing or inditement and curse of the Lawe of God whâ—ch was against vs is now taken away by the death and sufferings of our SAVIOVR yea and that the power of death and of the Diuel and of all our aduersaries both of fleshe and spirit are not onely disaduantaged but euen quite ouerthrowne and vanquished we read it affiâ—med partly Gal 3.13 in that the holy Apostle very comfortably assureth vs that CHRIST hath redeemed vs from the curse of the Lawe when hee was made a curse for vs. For saith he it is written Cursed is euery one that hangeth on tree And this did our Sauiour for vs. Moreouer Colos chap 1.13 And chap 2.14 our Sauiour Christ hath vpon the crosse spoiled the diuels of their power and deliuered vs from all power of darkneâ— c. Likewise Heb ch 2. v 9. c. to the end of the chapter wee reade the same thing testified And also Iohn 12.31 and 1. Epistle 3 8. Likewise in that our Sauiour Christ hath died the death which is the wages of sinne he hath by enduring the penaltie of sinne deliuered vs from death which came vpon vs thereby He hath deliuered vs also from all the tyrannie and malice of all the wicked instruments of the Diuel which he enrageth against the children of God here in this present euill world yea euen from all inordinate desire after the vaine glory and applause of this vaine world and the children thereof according to to that Gal 1 4. Our Lord Iesus Christ saith the Apostle gaue himselfe for our sinnes as was alledged before and then hee addeth furthermore that hee might deliuer vs from this present euill world according to the will of God our Father To whom be glory for euer and euer Amen And chap. 6.14 God forbid saith he that I should reioyce but in the crosse of our Lord Iesus Christ whereby the world is crucified vnto me and I vnto the world To conclude our Sauiour Christ hath by his death ransomed vs from all our enemies as Zacharie by the spirit of prophesie hath testified in generall Luke 1.68.69.70.71.72.73 Blessed be the God of Israel saith he because he hath visited and redeemed his people c. As hee spake by the mouth of his holy Prophets which were since the world began saying That he would send vs deliuerance from our enemies and from the hands of all that hate vs. And thus like as that valiant Iudge Sampson did at his death kill more of the bodily enemies of the people and Church of God then he had done in all his life before Iudg. chap 16.30 so yea infinitely much more triumphantly hath our Sauiour Christ that victorious Lion of the tribe of Iudah by his death vanquished all our enemies both spirituall and bodily and euen death and destruction it selfe Yea and which is euery way most admirable he hath made his conquest after a speciall manner differing altogether from all worldly fights and victories For euen as by being himselfe bound for vs he brake all our bonds by bearing our repâ—oach hath remoued it from vs by taking our curse hath made vs blessed by sustaining the wrath of God hath brought vs into his fauour so hath hee by dying made vs aliue as it followeth in the next place to be considered Question Now therefore which are the good benefites and blessings which our Sauiour Christ hath by the same his most holy death all his blessed sufferings obtained and procured for vs Answer They are these which folâ—owe First our reconciliation with God therewithall the full confirmation and sealing vp of his couenant touching the forgiuenes of our
of death Explication You say well For to all such as doe truly beleeue in Christ and apprehend the satisfaction and merit of his death and passion they are no more tokens or punishments proceeding from Gods wrath but rather fruites and effects of his fatherly loue in that he mindeth by theÌ„ more effectually to settle our faith in our Lord and Sauiour and therewithall to further our repentance and euen our very saluation it selfe Iustly therefore may wee aboue all yea against all exception reioyce yea reioyce and as the Apostle saith againe and againe reioyce in the sufferings and death of our Sauiour The excellency whereof is so great that vnles he had suffred for vs neither the holines of his humane nature The Comforts concluded nor the righteousnes of his life nor the perfection of his doctrine nor any or all of his admirable and miraculous works no nor yet which is most strange to speake Deitas Christi non seruat nos alâ—ter quam per satisfactionem humanitatis nec vicissine humanae naturae perpessiones aliun â—o nos viuificandi vim accipiunt quan a Deitate cum quainseperabiliter est coniuncta vnita Beza Hom. 1. in His Pass though as true as the rest the very Deitie of the person could haue done vs no good But as was said and I cannot but repeate it againe the way to this singular comfort and reioycing in the sufferings of our Sauiour is not but by godly sorrow for our sinnes with an vnfeined acknowledgement that all the miseries which fell vpon our Sauiour for a time were onely due to vs and not to him and that not onely for a short time but euen for euer and euer if it had not beene for him As for such as regard not to attaine to this comfort by taking this course they doe as it were hedge vp the way from comfort against their owne soules as it were with a most sharpe and high hedge of thornes BVt leauing all such hard hearted and impenitent sinners I desire that you would for the conclusion of this large collection of the comforts euen briefly runne them ouer that so wee may see them in a more short and easie view to the more liuely quickening and chearing of the very comfort of our hearts Question from the particular fruites of his particular sufferings Which may they bee Answere The betraying of our Sauiour Christ may bee esteemed as the meanes of knitting vs in a most faithfull bond to our God to whom wee were before rebells and traitours His binding may bee accounted of vs our vnloosing In ipsius vinculis nostram liberatioâ—em in ignomiâ—ia gloriam in condemnatione absolutionem tandemâ— in morte vitam inuenimus Beza Hom. 12 in Hist Pass and freeing from the bonds and fetters of our sinne and from the power of the Diuel by whome wee are bound with mâ—re strong and vncomfortable chaines then Manasses was by the King of Babel and for the which wee haue deserued not to lye bound still for a while but being â—â—und handes and feete to haue beene throwne into vtter darkenesse for euer The disgrace of our Sauiour was the meanes of bringing vs into fauour with God who had deserued that he should haue spit in our faces and had vs in most deepe abomination and derision for euer His grieuous stripes and woundes were the healing of the blanes and botches of our soules His accusation was our excuse His condemnation our acquiting His crosse and curse our blessing His death was the meanes of our eternall life Finally as was saide euen now his buriall is the daily weakening and wasting of our sinne that power may increase in vs to liue more and more vnto God and to goe on forward from hell and destruction toward the kingdome of heauen Explication proofe Thus verily and much more aboundantly may we in the serious meditation of the manifolde sufferings of our Sauiour for vs comfort our selues from the particular consideration of the seuerall parts of them The briefe summe whereof is this that our Sauiour suffering for vs both in body and soule hath perfectly redeemed vs both bodies and soules from eternall misery and all euill and obtained euerlasting life and glorie with all meete blessings for vs in them both Wherevnto let me yet adde this one thing more for an vpshcote of all that insomuch as our blessed Sauiour hath paide so great a price and endured so many exquisite sufferings for vs it is from the same most cleare and euident to the filling vp of the measure of our comfort yea to make it as it were pressed downe and running ouer that hee hath and doeth still accordingly loue vs and his whole Church with a most deare and perfite loue and that the inheritance which he hath thus dearely purchased for vs is passing great and infinitely aboue that value which wee can possibly estimate For none will giue much for that which they set little by The Duties more generally Who would lay out thousands of gold and siluer for such a cottage as is scarce worthy twenty shillings Much lesse would our most wise Lord and Sauiour haue giuen his blood c. Which is more worth then all the gold and siluer in the whole world yea then the world it selfe and all that is therein vnlesse it had beene to the most excellent and pretious vses that the most high price aboue all other might be disbursed for And therefore well may the Apostle say and worthily are we to learne it from him that Christ hath loued vs in that hee hath giuen himselfe for vs to be an offering and a sacrifice of a sweet smelling sauour to God Ephe. 5.2 Wherefore also most iustly ought wee to loue him with a most deare holy and religious loue and to walke in loue both toward him and one with another as the Apostle exhorteth in that place yea to walke in all holy duty according to the plentifull instructions and exhortations of the holie Scriptures and euen of the sufferings themselues which being duly weighed do mightily call and cry out for all good duty thankfulnes at our hands yea euen from heart and hand and all as the diuerse considerations thereof will declare FRom the comforts therefore to the duties now doe wee come with all the speed that we can We will inquire of them first more generally and then more particularly according to the seuerall branches of the sufferings Question Wherefore to speake more generally in the first place which are those duties which ought to be yeelded of vs from the comfort of faith in the sufferings of our Sauiour Answere As you saide euen now it is our dutie first of all to loue our Sauiour most dearely and as a fruite thereof euen as his redeemed to serue him most religiously for euer and euer For so our Sauiour himselfe requireth saying If ye loue me keepe my commandements Iohn 14 verse 15.
least of those that be the Lords which he taketh in like ill part as if hee were neglected or molested himselfe Matth. 25. verses 45. It ought to suffice yea to be ouer much in our iudgement that the Lord hath once drunke vinegre and euery way the most bitter potion of Gods wrath for our cause though we doe neuer make him nor any of his any vnkinde offer of it againe Thus much concerning this short speech I thirst for declaration of that duty which ought to be yeelded from the comfort of it NOw we are come to the next like short speech of our Sauiour which was his Question It is finished What duty ought to arise from the comfort of faith herein Answere It is most cleare and manifest from hence that we ought not in any wise to looke to any other sacrifices or satisfactions or merits either in the whole or in part for our redâ—mption and iustification in the sight of God but to this of our Sauiour alone neither that wee are to feare the popish dreame of any other purgatory then the blood of our Sauiour Christ to the washing away and remouing of all sinnes out of the sight of God Explication and proofe This is very cleare and manifest indeed For seeing we haue our warrant from our Sauiour himselfe that all was finished yea euen to the very point of death when he spake these words and that immediately after this he tooke his death which was the sealing vp of all therefore we may yea we ought iustly to be out of doubt that all doctrines of any further addition for satisfaction or merit before God are false and Antichristian And for thâ— same cause to be vtterly reiected of all true christians who cannot buâ— looke onely to Christ for their perfit redemption and saluation according to the expresse doctrine of the holy Scriptures THe duties which doe belong to that comfort of faith which ariseth from the consideration of the last words of our Sâ—uiour vpon the Crosse they are yet behinde Answer Which ought those duties to be Question We ought from the example of our Sauiour Christ who at his death commended his spirit intâ— the hand of his Father to esteeme alwaies of our soules as of a chiefe treasure and to be carefull ouer them aboue all earthly things Yea more then of our corruptible boâ—ies against the time of our death whensoeuer it shall come Secondly it is our dutie to make choise of God as of the onely worthy feoffie of trust as one wou d say to whose custody wee may safely commend them from day to day And thirdly it is likewise our bounden dutie comfortably to beleeue that if we shall faithfully commit our soules vnto him hee will for our Sauiours sake keepe them most charity and tenderly in his owne hands alwaies and at the end of our liues receiue them and reserue them in a blessed estate vntill the resurrection of our bodies and then also wilâ— ioyne them againe to our bodies like as our Sauiour returned to his bodie the third day and thenceforth will blesse vs with glorie and happinesse in them both for euermore Explication proofe Vnto these duties no doubt doe the wordes of our Sauiour Christ leade all true beleeuers according to that notable imitation of Stephen Act. 7.59 Lord Iesus receiue my Spirit And according to the practise of S. Paul 2. Tim. 1.12 saying I know whom I haue beleeued and I am perswaded that he is able to keepe that which I haue committed to him against that day Yea and hee beleeued likewise no doubt that God was as willing to doe it as he was able according to that in the 8. verse of the 4. chap. of the same Epistle in that he saith Henceforth is laide vp for me the crowne of righteousnes which the Lord the righteous Iudge will giue me at that day and not to mee onely but vnto all them also which loue his appearing The same thing therefore ought we to beleeue at this day which they did then according to the practise of our most blessed Sauiour And the rather because as we may perceiue both by the words of Stephen and also of the Apostle Paul that our Sauiour hath the ioint care of our soules together with the Father according to that he saith None shall take them out of my hand Iohn 10. verses 27.28 29 30. My sheepe heare my voice and I know them and they follow me And I giue vnto them eternall life and they shall neuer perish neither shall any plucke them out of my hand My Father who gaue them to me is greater then all and none is able to take them out of my Fathers hand I and my Father am one So that well saith M. Beza The hands of our Sauiour are not now held fastened to the Crosse after the manner as our painters doe paint him for then hee could not embrace vs but he hath them at full libertie euen from heauen to embrace the soules of those that dye in hâ—m the which hee cherisheth in his bosome vnto the time that they shall be restored to their bodies to the enioying of an euerlasting spirituall life and vntill that hee doe come in the cloudes of heauen to meete vs and that wee for our parts be taken vp into the aire to meete the Lord to enioy together with him that blessed estate which is prepared for vs for euer 1. Thes 4.14 Goe to therefore as saith that comfortable and faithfull Preacher Let vs be of good cheare and lay these things to heart euen these so great and notable comforts for our necessary reliefe specially against the last combate God as we knowe doth earnestly require trustie fidelitie in one man toward another euen concerning the least thinges that are committed to anie mans trust that they should be forth-comming and therfore inioineth a penaltie to be laide by the Magistrate vpon all such as shall be found to deale vntrustily as we reade Exod. chap. 22. verses 7.8 c. to the 13. How therefore can we thinke but that the Lord who requireth fidelitie in men as a principall point of his lawe as our Sauiour also declareth Matth. chap. 23. verse 23. will assuredly approue himselfe most faithfull aboue all men to euerie one that accounting him faithfull shall commit themselues to his trust Thus much of the comfortable duties of faith concerning the comfortable manner of our Sauiour Christes dying Question NOw what may our duty be in regard of the death it selfe which the same our Sauiour died Answer First of all as his death was in the manner of it farre differing from the death of all other so are we to know that the endes and fruites of his death are most singular aboue the death of any or all other creatures ExplicatioÌ„ proofe It is very true as the endes and fruites themselues rehearsed in the Comforts doe euidently declare So that as K. Dauid was not affected after a
hath reconciled vs to God c according to that of the holy Apostle Let him that reioyceth reioyce in the Lord c. 1. Cor 1.31 and Gal chap 6.14 Thus then all that haue any comfort in the sufferings and death of our Sauiour must humble themselues and be obedient to him as Heb 5.10 He was made the author of eternall saluation to them that obey him And if any will not doe thus let vs here remember againe what Iohn the Baptist hath said in the Gospel according to Iohn ch 3.36 He that obeyeth not the Sonne shall not see life but the wrath of God abideth on him And beside all that hath hetherto beene saide concerning this answer the consideration of the sufferings and death of our Sauiour for vs ought to prouoke vs to be willing with all meekenes to suffer for his sake as 1. Pet 2.19 and so forth to the end of the chapter Here call againe to mind Iohn 15.18.19.20 Virel Act 14.22 2. Tim 3.12 Heb 12.1.2.3.4 For as it is well said of one The seruants of God may not looke to be without afflictions and troubles here so long as the diuel is not without enuie nor the world without malice c. Herevnto therefore let vs not forget to prepare our selues according to the often admonitions of the holy Scriptures in this behalfe after the most blessed example of our Sauiour himselfe lest vnhappily wee should be like the vnaduised warriour or builder that neither considereth the charge of the matter nor the power of the aduersaries Luke 14.28 c. And lest we should be in the number of those which boast at the putting on of the harnesse as if they had already fought the battel were preseÌ„tly to put it off For such haue no good ground or warrant for hope of any prosperous and blessed successe And yet further this may in no wise be neglected of vs that all whatsoeuer we suffer or doe in obedience to our Sauiour Christ and for his sake it must proceed of loue and be willingly yea ioyfully both performed and indured of vs. For without loue all is nothing whether we respect God or men 1 Cor 13.1.2.3 And therefore worthily saith the same Apostle 2. Ep 5.14.15 The loue of Christ constraineth vs because we thus iudge that if one be dead for all then were all dead that is were worthy of death yea of eternall death And he died for all that they which liue should not henceforth liue vnto themselues but to him which died for them and rose againe Read also 1. Iohn 4.10.11 And Iames ch 1. verse 2. And 1. Pet 1.6 7.8.9 and ch 4.12 13. Finally the death of our Sauiour Christ doth most earnestly challenge this at our hands and at the hands of all faithfull Christians that we be very chary that we doe by no meanes in any point goe about to alter or violate that most holy couenant or last will and Testament which he hath for euer sealed and ratified by his most pretious blood Read Gal 3.15 and Heb 9.15 16 17. and ch 13.20 alledged a while since For this we must knowe that if we keepe not the wil of our Sauiour inuiolably we doe frustrate as it were all those legacies which he had bequeathed vs as may appeare by that which the Apostle teacheth coÌ„cerning the abuse of the SacrameÌ„t of his death 1. Cor 11.26.27.28.29 Thus then we may perceiue that according to the notable saying of a learned man Pet Mart in cap 5. ad Rom-verse 9. Nulium habemus librum vberiori doctrina refertum quam mortem Christi Eam si diligenter excutiamus omnia fermè officia quae ad salutem necessaria sunt edocebimur We haue no book filled with more plentifull instruction then the death of Christ The which if wee shall diligently search into wee shal be informed in all duties almost which be necessarie to saluation NOw from the duties of the death of our Sauiour let vs proceed to those things which accompanied his death Question And first what duties doth the consideration of the rending of the vaile of the Temple require of vs Ans It sheweth plainly that although the Iewes stood bound vntil the death of our Sauiour to worship God according to the outward ceremonies and sacrifices of the law yet since that time neither Iewe nor Gentile doe stand bound therevnto but are to worship God more spiritually according to the instructions and directions of the Gospel Explication and proofe It is euen of it selfe euident to be so indeede For seeing God himselfe hath rent the vaile and that also euen from the top to the bottome what reason or authoritie can any man haue to goe about to sowe it againe And much lesse can any haue any found reason or lawfull authoritie to hang vp another vaile in stead of it This hath beene laid open more at large in the interpretation and therfore we will not stay any longer vpon it at this time Question But is there no other dutie required Answer Insomuch as the kingdome of heauen both the kingdome of grace and also the kingdome of glorie is laied more open vnto vs by our Sauiour Christ then euer it was vnder the lawe as the rending of the vaile gaue to vnderstand wee ought therefore to be so much the more carefull not onely to make our enterance into the kingdome of grace but also to continue and increase in holines and in all good fruites thereof vntil it shal please God to take vs out of this world vnto himselfe euen to that place which is saide to be within the vaile that is into his heauenly kingdome of euerlasting blise and glorie Heb 6.19.20 Explication and proofe It is very meete indeed we should doe so vnlesse we would shew our selues intollerablie vnthankfull to God for his grace in so speciall manner offered vnto vs according to that notable exhortation in another place of the Ep to the Heb chap 10. verse 19. c. in these words Seeing therefore brethren that by the blood of Iesus we may be bold to enter into the Holy place By the new and liuing way which he hath prepared for vâ— through the vaile that is his flesh And seeing wee haue an high Priest which is ouer the house of God Let vs drawe neare with a true heart in assurance of faith sprinkled in our hearts from an euill conscience c. Thus the old vaile which shadowed beeing rent and taken away wee haue a newe vaile in Christ which giueth a cleare light vnto the kingdome of heauen and therefore we ought so much the more chearfully to walk on forward vnâ—o it Such therefore are the duties belonging to the comfort of faith touching the rending of the vaile of the Temple Question Now what is our dutie in consideration of the earth-quake cleauing of the stones and the opening of the graues at the death of our Sauiour Christ Answere Hereby we are admonished
died in the Lord were in their soules aliue with the Lord. And thus in the Prophecie of Isa chap. 26.19 the word of resurrection is referred to the body expresly Thy dead men shall liue saith the Prophet euen with my body shall they rise Awake and sing ye that dwell in the dust c. It is true in deede that these wordes of falling and rising againe are vsed otherwise in a borrowed kinde of speech to signifie the falling that is the sinning of the soule and the spirituall calamitie thereof or the rising that is the returning of the soule vnto God by repentance and amendment of that sin whereby it fell from obedience to God before as Ier. chap. 8.4 Thus saith the Lord The meaning of the word Resurrection Shall they fall and not arise shall he turne away and not turne againe And Luc. 2.34 Beheld saith Simeon speaking of our Sauiour Christ a fewe daies after hee was borne this child is appointed for the fall and for the rising of many in Israel Likewise Rom. 9.31.32 They haue stumbled at the stumbling stone As it is written Behold I lay in Sion a stumbling stone and a rocke to make men fall but euery one that beleeueth in him shall not be ashamed And againe chap. 11. verse 11. I demaund then saith the Apostle haue they stumbled that they should fall God forbid but through their fall saluation commeth vnto the Gentiles to prouoke them to follow them Wherefore if the fall of them be the riches of the Gentiles how much more shall their abundance be And verse 15. For if the casting away of them be the reconciling of the world what shall the receiuing be but life from the dead And in this respect also the Apostle Iohn telleth vs of a first Resurrection that is to say from the death of sinne wherein we naturally lie dead before wee can escapè the second death and be partakers of the Resurrection of the body to euerlasting life Reuel 20.5.6 And the Apostle Paul Rom. 6.1.2 c. 12. But neither this falling nor this rising belongeth to our Sauiour Christ because he neuer knew sinne For his soule being most pure holy from the wombe continued so in the whole course of his life euen to death in death without any falling or the least declining that might be from the obedience of God Thus then we see how in the first place the word of Resurrection or rising againe is to be vnderstood in this article of our faith Wherein though we haue beene somewhat long yet I trust not without some good fruit Question NOw secondly what are wee to consider from the holy Storie which the Euangelists doe record concerning the time when our Sauiour Christ rose againe Answer The time is expressed in the words of the Article The third day he rose againe from the dead But yet more particularly the holy Storie sheweth that it was in the morning of that third day very early euen at the rising of the Sunne Explication and proofe So it was in deede For first concerning the third day it is agreeable to that which our Sauiour himselfe spake before of the time of his Resurrection Mat. 16.21 and ch 17.23 and ch 20.19 Ioh. 2.19 And the same day that our Sauiour did performe this the Angel testifieth that it was the third day after that he had suffered according to the same words of our Sauiour Luke 24.7 And the same day the two Disciples acknowledge that it was the very third day verse 21. of the same chapter And our Sauiour himselfe againe verse 46 Likewise the holy Apostles first Peter Act. 10.40 and then Paul 1. Cor. 15.14 He rose the third day according to the Scriptures And that the same Resurrection of our Sauiour was early in the morning euen about the sunne rising it is euident by the holy Story insomuch as hee was risen before Mary Magdalen could come to the Sepulcher though shee rose while it was yet darke and hasted her iourney thither as wee reade Ioh. 20.1 Now the first day of the weeke came Mary Magdalen early when it was yet darke vnto the Sepulcher for so early did she set out and yet when she came shee saw the stone taken away from the toombe c. And Mark 16.2 it is reported that other women also early in the morning in the first day of the weeke came to the Sepulcher when the sunne was yet rising c. But the body of our Sauiour was risen before as the Euangelist doth furthermore testifie verse 9. saying And when Iesus was risen againe in the morning which was the first day of the weeke he appeared first to Mary Magdalen c. Thus then touching the time of the Resurrection of our Sauiour it is noted three waies First that it was on the third day after his sufferings reckoning from the beginning of them as we may well doe though in deede it was the third day albeit we reckon from his death and buriall as hath beene obserued heeretofore Secondly it is noted to be early in the morning neere about the rising of the Sunne Thirdly that it was on the first day of the weeke The time when he did rise againe that is to say the day after the Iewes Sabbath which was that day that in the weekely recourse theâ—eof was answerable to the fiâ—st day that euer was euen that wherein the world was first made by the Sonne of God Not a by an instrument or seruant but euen by his almighty power together with the Father by whom also the light was created brake forth as on this day in the morning which was the first light that euer lightened this world as we read Gen. 1.1.3 Ioh. 1.1.3 Col. 1.16 Heb. 1.2 The which day also is that which we call the Lords day for a memoriall of this resurrection of our Sauiour and doe keepe it holy instead of the Iewes Sabbath Question What may we well obserue from the consideration of these things touching the time of our Sauiours rising againe Answere First â—n that our Sauiour Christ rose againe the third day as he said that hee would we may well obserue his diuine power Secondly in that he appointed this third day to be the first of the weeke euen the day which answereth to the first day of the worlds creation we may well obserue that as by our Sauiour in that he was God from the beginning the world was made so now by the grace of his mediation in that he is both God man the ame world being corrupted and decayed shal be restored againe Thirdly in that he rose so earâ—y in the morning euen with the Sun it fitteth very well with that prophesie of Mal. ch 4. â— to leade vs to acknowledge him to be the true Sun of righteousnes to giue light to all the tâ—e eâ—ect of God who do naturally sit in darknes in the shadow of death till this heauenly light doe
of leaue and not conteining an absolute commandement because wee doe not reade that Thomas did so much as our Sauiour offered and was â—eady to permit him Neither doth our Sauiour afterward speake of Thomas his touching his hand or his side but onely saith thus Thomas because thou hast seene me thou beleeuest It may be therefore our Sauiour gaue Thomas the grace to be ashamed of himselfe presently vpon the offer and sight of the print of the nailes like as the childe wained from the breast seemeth some long time after to be fond of the mothers bosome and yet when she sheweth it the dugge is ashamed to sucke This I say it may be that Thomas hauing the grace giuen him to consider the diuine manner of our Sauiour his comming among them and his diuine knowledge of his words spoken when our Sauiour as hee knew well was bodily absent was ashamed of himselfe and saw his former errour and rash wayward and fond childishnesse euen by the gentle and gratious rebuke of our Sauiour saying he thou not faithlesse but faithfull And therefore would proceede no further but crieth out as one both professing himselfe ouercome to beleeue as also crauing forgiuenesse and pardon of his former vnbeliefe saying Oh my Lord and my God As though he should haue said what needeth any further proofe I doe acknowledge thee to be my Lord and my God euen thee whom I see and know to be very true man before me But howsoeuer it was whether Thomas did proceede to feele eyther hand or side or neither of them this may certainely well be concluded that he in the vttering of these wordes enlightened with a singular grace to make a most liuely profession of the true christian faith concerning both the Person and also the office of our Sauiour with a particular application of the fruites and benefites of either of them to himselfe in that he beleeueth in him as being his Lord and his God wherein resteth the nature and very esse or being of the true iustifying faith And it is certaine also that whether Thomas proceeded to put his finger into hand or side or no yet it could not be that any touching or handling could haue had this operation had not our Sauiour touched him most effectually with the finger of his most holy Spirit as we haue touched once before All was therefore of the wonderfull grace and mercy of our Sauiour towards this most poore and fraile incredulous and vnbeleeuing Thomas And thus the third fourth and fift branch of the mercy of our Sauiour toward him are lincked together in one to wit the permission rebuke and correction of that grosse errour wherein Thomas had slept securely a whole weeke before Neuerthelesse touching the rebuke let vs more particularly and very carefully obserue that our Sauiour bidding Thomas not to be faithlesse noteth therein the wofull estate of a faithlesse man and in saying but be thou faithfull he sheweth wherein the happinesse of a man consisteth Yea let vs well note that our Sauiour in speaking these words did both cure and remoue the euill and also gaue coÌ„ferred the coÌ„trary grace as it is euideÌ„t by the fourth fifth branch And now finally in the sixth place as it was a singular mercy of our Sauiour to Thomaes to passe by his grosse sinne so gently and patiently as he did he looking onely to the cherishing of that grace which now he had vouchsafed vppoÌ„ him in that he saith Thomas because thou hast seen me thou beleeuest as though he should say thou hast receiued a great mercy in that thy great sin being couered thou hast the gift of faith bestowed vpoÌ„ thee infinitly of more worth then all thy bodily seeing or feeling could haue brought vnto thee as this I say was a great blessing to Thomas as our Sauiour giueth to vnderstand so hee doeth therwithal plainly affirme that it is yet a more blessed thing a more excelleÌ„t obedience of faith for any to beleeue from the bare naked testimony of the word which is the most kindly instrument of faith though they haue not to that end the bodily sight of Christ nor the print of the nailes and speare in his flesh to looke vpon For this knowledge of our Sauiour Christ from the word is the most excellent and pure knowledge as the Apostle Paul giueth to vnderstand 2. Cor. 5.16 And accordingly that faith which resteth it self sheerly vpon the word rightly vnderstood is the faith which is much more pretious then the gold tried in the fire 1. Pet. 1.6 7 8 9. This most pretious faith no doubt but Thomas had and so the rest of the Apostles Yet because it had as it were a more carnall beginning therefore in that respect our Sauiour humbleth theÌ„ all by shewing them the imperfections of their weak feeble faith as it were from the cradle and first swadling bands thereof So then it may iustly be a notable incouragement to vs whosoeuer of vs doe truly beleeue concerning that great blessing which God hath vouchsafed vs in giuing vs this grace to beleeue in our Sauiour Christ at this day though we neuer saw him bodily seeing it is no whit inferiour to their blessing who did so behold him if happily we shall be found truly thankfull dutifull to the Lord God our Sauiour as we ought to be For not only were they blessed Math. 13.16.17 but wee also are blessed as this saying of our Sauiour to Thomas sheweth Yea a thousand fold more blessed are they that neuer saw yet beleeue then they that saw euery day and yet had not the grace to beleeue according to that excellent admonition of our Sauiour Luk 13.24 c. Striue to enter in at the straight gate c. For otherwise as our Sauiour saith there it shall be in vayne for any to alledge and say We haue eaten and drunke in thy presence and thou hast taught in our streetes c. Thus our Sauiour Christ diuideth his blessing in that he professeth himselfe to be not onely a blessing to his Church while hee was bodily present vpon the earth but much rather after his ascension into heauen though he be bodily absent insomuch as from that time hee was and still is more abundantly present by his holy Spirit and the manifold graces thereof According as he had told his disciples before Ioh. cha 16.7 I tell you the truth it is expedient for ye that I goe away for if I goe not away the Comforter will not come vnto you c. These things thus considered and namely that our Sauiour pronounceth those blessed whosoeuer beleeue in him according to all that is written of him in the holy Scriptures though they neuer had the bodily sight either of him or of the print of the nailes and speare in his flesh yea though they neuer saw him either before his resurrection or since It is cleare that they which would extend these words of beleeuing
God both in word and deede And chap 12.35.36 Yet a litle while is the light with you walke while ye haue the light lest darkenes come vpon you for he that walketh in darkenes knoweth not whether he goeth While ye haue the light beleeue in the light that ye may be the children of the light And Iohn 14.6 I am the way and the truth and the life No man commeth vnto the father but by me Thus by this generall metaphor of the light our Sauiour Christ which is the onely true sunne of righteousnes as the Prophet Malachie calleth him is both for doctrine in the most cleare reuelation thereof and for example of life in paterning out the same doctrine a most perfect load-starre for vs all to looke vnto And more particularly read Iohn 13.12.13.14.15.16 where after that our Sauiour had washed his Disciples feete he doth from his owne example teach them true loue and humilitie two speciall grounds of godlines And therefore he saith expressely I haue giuen you an example that ye should doe euen as I haue done to you Verily verily I say vnto you The seruant is not greater then his maister neither the Embassadour greater then he that sent him If yee knowe these things happie are yee if yee doe them And chap 15.9 10.11.12 As the Father hath loued me so haue I loued you continue ye in my loue If ye shal keepe my commandements ye shall abide in my loue as I haue kept my Fathers commandements and abide in his loue These things haue I spoken vnto you that my ioy might remaine in you and that your ioy might be full This is my commandement that ye loue one an other as I haue loued you But it must in no wise be neglected that as you answer our Sauiour must be imitated and followed onely according to the duties of our seuerall places and callings wherein God hath placed vs and in the common duties of Christianitie wherein our Sauiour hath gone before vs in most perfect care and conscience of obedience to euery commandement of the lawe of God For otherwise the calling of our Sauiour Christ in that he was annointed to be the redeemer iustifier sanctifier and euerlasting Sauiour of the Church of God it was so peculiar and proper vnto him that no creature neither angel or man can followe him in one steppe thereof God hath made him alone to be wisedome righteousnes holines and redemption vnto vs 1. Cor 1.30 Neither is there any other name either in heauen or in earth whereby we may be saued Act 4.12 In this respect he alone both might and could by his diuine power worke the workes of God And although the Apostles whom he ordained to be the most immediate and neare followers of him in the ministration of his diuine workes yea so as our Sauiour promised that they should doe greater workes then he did Iohn 14.12 yet they did them not in their owne name or by their owne power as they doe confesse Act 3.12.16 but onely as the instruments and seruants of Christ appointed by himselfe and enabled by the power of faith therevnto For as touching those that without the calling of our Sauiour presumed to attempt such miraculous workes as they wrought they found by miserable experience how vaine their attempt was as we reade Act 19.13.14.15.16 To the end therefore we may be true imitators of our Sauiour Christ euery one of vs and principally the ministers of the word and Gospell of Christ must look diligently to the duties of their seueral callings that so they in their places may shine as lights to the rest and that all Christians after their example may walke as children of the light euery one following other so farre as any doe folloâ—e our Sauiour Christ according to that of the holy Apostle alledged a while since Be ye followers of me as I am of Christ The reason thereof is for that though there be many examples of godlines recorded in the holy Scriptures and many also to be seene in the Church of God from time to time yet there be very few nay rather none at all wherein there be not some great sinnes and blemishes in their liues wherein they ought to be shunned and not followed And therefore we are alwaies to haue a principall regard to the example of all examples euen our Lord Iesus Christ who alone as was noted in the beginning is the onely cleare perfect light both for doctrine and life through the whole course thereof in euery age and condition of the same both publikely and priuatly vnder his parents and otherwise as hath beene declared before Now secondly as touching our imitating and following of our Sauiour Christ in the patient and meeke induring of the crosse that is of euery kind of affliction while we walke in his holy waies though not to such endes as our Sauiour suffered in that he was a mediator betwixt God and vs to make satisfaction for our sins c. yet to declare the truth both of our obedieÌ„ce to God also of our loue to our Sauiour his Church we read first the instruction and incouragement of our Sa himself herevnto Mat 11.28.29 Come vnto me all ye that are weary laden and I wil ease you Take my yoak on you and learne of me in that I am meeke and lowly in heart to wit in bearing affliction from the hand of God and ye shall find rest vnto your soules For my yoake is easie and my burden is light to wit that measure of affliction which God will lay vpon you while ye humble your selues vnto him through faith in my name it shall not bee aboue that strength which he wil giue you And Ioh 15.18 c. If the world hate you ye know it hated me before you c. The seruant is not greater then his maister c Read the place mark the sundry notable reasons which our Sauiour alledgeth to harten and incourage vs ro indure afflictions for his sake as hath bin heretofore declared vnto you from the same words of our Sauiour Call to mind also that which was rehearsed before concerning their vnworthines to haue any part in Christ whosoeuer loue him not more then their outward peace or worldly wealth or very naturall life it selfe And that wee are to followe our Sauiour Christ in his sufferings on the behalfe of his Church for that loue we beare to the brethren in desire of confirming them in the faith of the truth euen by our sufferings for it and that euen to the death if need should so require Read Philip 2.17.18 Yea saith the Apostle Paul and though I be offered vp vpon the sacrifice and seruice of your faith I am glad and reioyce with you all For the same cause also be ye glad and reioyce with me And Collos 1.24 Now reioyce I in my sufferings for you and fulfill the rest of the afflictions of Christ in my flesh for his
communion of Saints heere much more there If wee acquaint our selues with rude behauiour how should we be fit to stand before Princes much lesse before the God of heauen if we giue our selues ouer to sinne and wickednes All contrarie neglects or practises are vtterly vnbeseeming all true faithfull and beleeuing Christians and doe hinder from ascending into the Kingdome of heauen Read Psal 15. and Psal 24. Much might be said as you see But thus much for the present shall suffice touching the duties Question ANd now to conclude this article what is the danger of not beleeuing and of not walking in the duties pertayning to the faith of it Answer Such as will not lift vp their soules to beleeue in our Lord Iesus Christ and accordingly to obey him in that he is ascended vp into heauen shall finde no benefit of his sauing health heere vpon earth or immediatly after death when their soules shall be seperated from their body much lesse shal both their bodies and soules be taken vp into heauen there to liue and raigne eternally with him at the time of the resurrection of the dead It is very true Our mindes must be lifted vp first The danger of not beleeuing this article or else our bodies shall not be lifted vp afterward like as we saw before that wee must be partakers of the first resurrection before we can haue any part in the second For proofe whereof read Iohn 8.21 where our Sauiour telleth the vnbeleeuing Iewes of his going away that is of his leauing the earth and ascending vp into heauen that if they would not beleeue in him as one specially sent of God and returning to him againe they should die in their sinnes and they should haue no eternall abiding in the house of God that is in heauen as true beleeuers shall haue verses 35.36 Read also chap. 16.9 where he saith that the holy Ghost shall conuince the world of sinne euen from this that men beleeue not in our Sauiour seeing he is gone to his Father to wit into heauen Thus then we see that the danger is very great in not beleeuing this article And that we may prouoke our selues to be carefull to labour to be found in the faith hereof it shall be good for vs to consider of the fearefull examples of those which both heretofore as also to this day haue grosly erred from it O◠olde time the heretikes called Apellites said that the ascension of Christ into heauen was but the dissoluing of his body into the foure elements The Manichaei Seleuciani and Hermenians not going so farre as to say that it is dissolued yet they are said to haue affirmed thus much that the body of our Sauiour is fixed about the starres and chiefly about the globe of the sunne and is ascended no higher And in deede if it should not be gone into the inuisible heauens where might it be more likely to abide then in the Region of those excellent creatures and neere about the sunne Thus leauing the truth they would seeme to be as wise in errour and as soberly minded in their madd conceites as any colour or pretext might cause them to seeme to be The Carpocratians they would not denie the ascension of our Sauiour into heauen but they held that the ascension was of the soule onely and not of the body But the Christolites they restraine the ascension to the Deitie saying that it onely ascended and not the humane nature at all Thus haue many erred in former times And in our owne daies the Papists who though they graunt an ascension of the whole humane nature yet they beleeue not soundlie that the same is contained in heauen vntill the end of the world as the scriptures doe plainely teach vs. For if they did then would they not tell vs of anie bodily appearances of his heere vpon earth either to Peter going out of Rome to shunne martyrdome as we haue the tale deliuered vnder the name of Linus the next Bishop of Rome after Peter as they say Neither would they so many hundred yeeres after our Sauiours ascension haue brought the transubstantiated presence of his body into their Masse so often and in so many places so euer as they haue minde to make it as they hold and teach that they doe They also that doe contend for an vbiquitarie or euery where presence of the body of our Sauiour would neuer be so earnest that way nor to say that the ascension of our Sauiour was nothing else but a disparition or vanishing out of sight and no remouing out of one place into another neither would they striue for a bodily presence really in or with the bread of the Sacrament c. if they did truly beleeue this article These dangers therefore are carefully to be auoyded of vs. And to the end our soules may be preserued from them it is necessarie that wee doe rightly vnderstand and firmely hold the truth of this article not according to any fancie of man but according to the true interpretation of the holy Scriptures alone Beliefe in God the Son who sitteth at the right hand of God the Father almightie Beliefe in God the Sonne who sitteth at the right hand of God the Father almightie The groūd of the article HEtherto of the second degree of our Sauiour Christ his exaltation The next and highest degree is to be inquired of Question Which is that Answer He sitteth at the right hand of God the Father almightie So in deed it followeth in the articles of our beliefe But what ground of holy Scripture haue you for it In the 19 verse of the 16. chap. of the Euangelist Marke immediatly after the former article of the ascension this of our Sauiours sitting at the right hand of God followeth in the very next words Question Rehearse the words of the Euangelist Which are they Answer So saith S. Marke after the Lord had spoken to them he was receiued into heauen and sate at the right hand of God Explication This is a plaine ground and testimonie of it in deed And it is no other thing but the accomplishment and fulfilling of that which was long before prophesied on and foretold in the 110. Psalm like as we haue seene before how in the booke of the Psal both the sufferings and also the death and resurrection and ascension of our Sauiour haue beene foretold vnto vs like also as our Sauiour himselfe while he was yet liuing on earth spake of his betraying of all his sufferings euen vnto the death and of his resurrection frō the dead and of his ascension vp into heauen before any of these things came to passe to the end his disciples might the rather be moued to beleeue when they should see them according to his word to take their effect So did he euen to the same end and purpose foretell this his sitting at the right hand of God the Father before it was fulfilled 〈◊〉 we read
Sauiour Christ the originall meanes of our attaining vnto it Neither doth the holy Apostle rest or stay his speech vntill he doe come by an excellent gradation euen to the height of this exaltation at the right hand of the maiestie of God That euen as when God hath made all his workes of creation at the first he looked vpon them and saw that all was very good so by the ascension of our Sauiour to his right hand the worke of our redemption and saluation according to the new creation of all things in Christ after the most holy consultation decree of the whole Trinitie might bee represented most glorious and perfectly good before him For to this purpose it is that the holy Apostle thus writeth in that holy scripture Those saith he speaking of God whom he knew before he also predestinated to be made like to the image of his Sonne that hee might be the first borne among many brethren Moreouer whom he predestinated them also he called and whom he called them also he iustified and whom he iustified them he also glorified What saith the Apostle herevpon shall we say to those things If God be on our side who can be against vs who spared not his owne Sonne but gaue him for vs all to death how shall he not with him freely giue vs all things else charisetai Who shall lay any thing to the charge of Gods chosen it is God that iustifieth who shall condemne it is Christ which is dead yea or rather who is risen againe who is also at the right hand of God and maketh request also for vs. Who shall seperate vs from the loue of Christ that is from that loue which wee are sure CHRIST beareth toward vs Shall tribulation or anguish c. No saith the Apostle For I am perswaded that neither death nor life nor Angells nor principalities nor powers nor things present nor things to come nor height nor depth nor any other creature shal be able to seperate vs from the loue of God which is in Christ Iesus our Lord to wit from that loue wherewith God is affected most tenderly and constantly toward vs for Christ Iesus sake The Apostle wee see speaking of that high consolation which we haue in our Lord Iesus Christ being at the right hand of God making request for vs feareth not lest he should vse any too high excesse of speech For the matter exceedeth euery hyperbole insomuch as it is higher then the very heauens and all creatures either in heauen or in earth So that indeede to speake generally as was answered the height of our Sauiour Christs most high exaltation is as it were the toppe and vpshot or perfection of the comfort of our faith yea euen the very full triumph and glory of it as his most low humiliation and sufferings are as the ground and foundation thereof And so the same Apostle reasoneth also Ephes 2.1 c. For immediately after that he had in like loftie manner described the most high aduancement of our Sauiour euen from his resurrection to his sitting at the right hand of God he inferreth vpon it that whereas we are by nature dead in trespasses and sinnes and children of disobedience c. and by nature children of wrath as well as others yet as he there affirmeth God who is rich in mermy through his great loue wherewith he loued vs euen when we were dead by sinnes hath quickened vs together in Christ for by grace are ye saued saith the Apostle And he that is God hath raised vs vp together and made vs sit together in the heauenly places in Christ Iesus that he might shew in the ages to come the exceeding riches of his grace through his kindnesse toward vs in Christ Iesus For by grace are ye saued throgh faith that not of your selues it is the gift of God not of workes c. Sessio Christi ad dextraÌ„ patris est perfectio vel excellentia officij mediatorisâ— officij scil prophetici Sacerdotalis ac regij quod iam Christus vt pote caput ecclesiae glorie ficatum in humana natura gloriose in coeâ—is exercet Cui etiam haec gloria debetur tum ratione officij tum ratione personae Dei Vrsinus Thus then we may perceiue what and how great the vse of our Sauiours sitting at the right hand of God is for our comfort generally But it is meete that we should looke more neerely into the particulars The which that we may doe we cannot as I thinke take a better course then according to the diuers parts of our Sauiour Christs most holy and high office wherein he is according to the most excellent worthines of his Person most gloriously aduanced to consider what be the fruites and benefits thereof For although wee haue already considered of the annointing of our Sauiour to this threefold or tripartite office when we speake of the title Christ yet this letteth not why we should not now treate of the perfit accomplishment of the same though therein we call againe to minde some of those things which haue been set downe before And further also notwithstanding the office of our Sauiour Christ is most vsually determined in his kingdome and priesthood yet because the holy Scriptures doe giue vs to vnderstand that he was a princely Prophet like to Moses and Dauid as well as a kingly high Priest like to Melchisedech we may not amisse for the more plainenesse of doctrine make his prophetship a distinct member of his office First therefore what are the fruits of the aduancement of our Sauiour as a most high and princely Prophet interpreter or Preacher of the word of God First he hath most perfectly sealed vp and authorised all former doctrine and prophesie taught both by himselfe and also by all other the holy Prophets that were since the beginning of the world as the true testimonie and declaration of the will of God touching the saluation of his people Secondly he hath more plentifully cleared published and confirmed the doctrine and Gospel of saluation them euer he had done before Thirdly he hath giuen more gratious and plentifull effects to the ministerie and preaching of his Gospel then euer he gaue to the ministerie of the former Prophets or vnto his owne whiâ—e he preached in his bodily presence here vpon earth Explication and proofe These are the fruits and benefits indeede which we may not vnfitly referre to the sitting of our Sauiour at the right hand of God in respect of his princely prophesie as we will by the grace of God indeuour to make plaine And first that our Sauiour Christ hath by his sitting at the right hand of God sealed vp ratified al former holy doctrine prophesie taught both by himself his holy Prophets to be the very true testimony of the will of God touching the saluation of his Church And secondly that he hath thereby from thence more plentifully cleared published confirmed
made an high Priest for euer after the order of Melchisedech Heb. 6.18.19.20 And hence it is that wee receiuing from the right hand of God this speciall grace and fauour that the spirit of our Sauiour Christ euen the Spirit of adoption who teacheth vs to crie Abba Father and helpeth our infirmities in this behalfe yea and maketh requests for vs with sighes which cannot be expressed wee haue exceeding comfort that our prayers which wee make shall be regarded of God seeing the spirit teacheth vs to make them according to the will of GOD and in the name of our Sauiour who sitteth at his right hand Romanes 8.15.16.26.27 and verse 34. In which respect also this may be no small comfort vnto vs which is mentioned in the articles of our beliefe and is confirmed in the holy Scriptures that our Sauiour maketh intercession for vs to God who beeing his naturall Father vouchsafeth also through him to be our Father by the grace of adoption and for the same cause is willing to heare both him for vs and vs for his sake yea and not onely willing but being almightie is as able as he is willing to graunt vs all things through him Finally this may iustly be exceeding comfortable vnto vs that looke what was represented by the glorious garments of the high Priest of the lawe his Ephod with the Onix stones in the which were grauen the names of the twelue tribes of Israell the breast-plate of iudgement wherein were likewise set twelue stones answerable to the names of the children of Israell grauen as signes the Vrim and Thummim also the hidden brightnes and perfection which were in the same breast-plate and he plate or crowne and miter on his forehead wherein was ingrauen Holines to the Lord the truth of all is nowe most perfectly and brightly performed a heauen by our Sauiour Christ For hee presents vs holy and righteous in himselfe before God continually hee supports his Church and euery weake member as it were on his shoulders hee carries the remembrance of all in his heart in him are all the hidden treasures of wisedome hee alone so sweetens vs and our prayers and all that wee doe in his name that though all be weake and vnpersit yet both wee and they are for his sake most gratiously accepted of God Reuel 8.3.4.5 Our Sauiour therefore at the right hand of GOD in the heauens in vnto vs that our onely high Priest who is anointed with the oile of gladnes aboue all his fellowes infinitely more delightfull and pleasant then euer was Aaron or any of his companions though the sweete smell of his perfume is greatly commended both in Exodus 30.22 c. and Psalme 133. Thus farre of the fruites and benefites of the exaltation of our Sauiour Christ to the right hand of God in respect of his royall and kingly priesthood Now in the last place what are the fruites and benefites of his sitting at the right hand of God Question in regard of his High-Priestry royaltie and spirituall Kingdome Answer They are partly such as doe more directly concerne his Church that is to say the whole companie of his obedient and faithfull subiects and that either from age to age in this life or at the end of the world for euer and euer And partly they are such as for the same his Churches sake and to the benefit therof doe concerne his dealing against all those enemies which it hath whom this our King and Sauiour taketh to be enemies likewise vnto himselfe It is true they may well be considered vnder these diuerse heads Question Which are they that be of the first sort Answer More directly for the benefit of the Church and euery true member thereof our Sauiour in respect of his kingly aduancement at the right hand of God he doth from the same First here vpon earth most holily spiritually and as we may say religiously rule and gouerne it Secondly he doth most vigilantly maintaine and preserue it Thirdly he doth most wisely and discreetly chastise and nurture it Fourtly he doth most sweetly comfort cherish and refresh it from time to time Finally he doth by all meanes make his Church and euery member therof truly humble and wise vnto their eternall saluation and he will verily for euer saue and glorifie them at the last in the Kingdome of heauen Explication and proofe These in deede are the most gratious fruites and benefites which proceed from the aduancement of our Sauiour to sit downe at the right hand of God in his most royall and priestly kingdome For proofe whereof read first Psa 45.6.7.8.9 and verses 13.14.15.16.17 compared with Heb. 1.8.9 And Psalm 72. vnder the type and figure of King Salomon And Psal 2.2 Blessed are all that trust in him Read Isaiah 32.1.2.3 c. Behold a King shalt raigne in iustice and the Princes shal rule in iudgement And that man to wit Christ our king shal be as an hiding place frō the wind and as a refuge c. Yea generally let vs obserue that whatsoeuer the holie Prophets doe prophesie of the speciall Kingdome of Christ in respect of the Church the perfection of the administration thereof dependeth vpoh this his sitting at the right hand of God and they are also so many proofes that his kingdom should be most graciously gouerned especially from the time of his sitting at the right hand of God as the effect it selfe confirmeth according to that Isaiah ch 9.6.7 ch 11.1.2.3 c to the end of the chapter For all I say taketh the full accomplishment from hence And to this end we may fitly ascribe that which is spoken in respect of his eternal Deitie before his incarnatiō to his most soueraigne royal state now in that he is mā vnited personally to the same Deitie so that it may be veried of him now which was said then by the spirit of prophesie Prou ch 8.14 c. I haue counsell wisedome I am vnderstanding and I haue strength By me kings raigne and princes decree iustice By me princes rule the nobles all iudges of the earth I loue them that loue me and they that seeke me early shal find me Riches and honour are with me euen durable riches and righteousnes My fruit is better then gold euen then fine gold and my reuenewes are better then fine siluer I cause to walk in the way of righteousnes and in the middest of the paths of iudgement That I may cause them that loue me to inherit substance and I will fill their treasures And further whereas the church of our Sa Ch enioyeth godly Christian kings and princes for the protection and defence of it according to the promise of God Isai 49 23. Kings shal be thy foster-fathers and Queenes shal be thy nources c. this out of all question is the gift of our Sauiour Christ from the right hand of God euen of his royall bountie and from his most high and soueraigne
declarations of Gods iudgements against sin point forward still vnto this last final iudgement specially that vniuersal iudgement vpon the whole world in the daies of Noah for the generality of it and that other of the burning of Sodome and Gomorrha and the other Cities about them in respect of that kinde of visitation which shal be vpon the whole world at that day when as our Sauiour himselfe saith it shall be with the world like as it was in those daies we may well obserue to this end that when mention is made of the eternal confusion of the wicked of the euerlasting felicity of the godly there is a respect vnto this last iudgemeÌ„t As for example Ps 9.6 7 8 O enemy destructions are come to a perpetuall end But the Lord shall sit for euer he hath prepared his throne for iudgement For he shall iudge the world in righteousnes and shall iudge the people with equity And ver 17. The wicked shal turne into hel and all Nations that forget God And Ps 17.15 But I shal behold thy face in righteousnes when I awake to wit at the resurrectioÌ„ I shal be satisfied with thine image And Ps 49.14 The righteous shal haue dominion ouer theÌ„ in the morning that is in the most comfortable day of the resurrection of the iust whenas hel shal consume the beauty of the wicked fro his house that is from the graue Trem Iun. And ver 15. But God wil deliuer my soule from the power of the graue for he wil receiue me to wit into his heauenly kingdom Selah Read also Psal 125.1 c. to the end And Prou. 10.30 The righteous shall neuer be remoued And Ec. 8.12 13. Though a sinner doe euil a hundred times c. yet it shal not goe wel with the wicked And Isai 33.14 God is compared to burning fire yea to euerlasting burnings according to that wee reade Deut. 4.24 But yet more plainely doe the Scriptures following point vs to the last iudgement to the end of the world and thenceforth the state of the godly wicked for euer Psa 1â—2 25 26 2â— O my God saith the Prophet thou hast aforetime laid the foundations of the Earth and the heauens are the workes of thine hands They shall perish but thou shalt indure euen they shall waxe olde as doth a garment as a vesture thou shalt change them and they shall be changed â—ut thou art the same and thy yeares shall not faile The children of thy seruents shall continue and their seede shall stand fast in thy sight And Psal 145 1. O my God and King I will extoll thee and blesse thy name for euer and euer And verse 21. My mouth shall speake the praise of the Lord and all flesh shall blesse his name for euer and euer And contrariwise touching the wicked Eccles 11 9. Reioyce O young man in thy youth saith King Salomon shewing the vanitie of all youthfull plâ—â—sure not ordered in the feare of God but know for all these things God will bring thee to iudgement And chap. 12.14 God will bring euery worke vnto iudgement with euery secret thing whether it be good or euill And ioyntly both of the wicked and godly Isai 66.14 15 16. The hand of the Lord shall be knowne among his seruants and his indignation against his enemies For behold the Lord will come with fire and his chariots like a whirlewinde that hee may recompenâ—e his anger with wrath and his indignation with the flame of fire For the Lord will iudge with fire and with his sword all flesh and the slaine of the Lord shall be manie And verse 24. The worme of the transgressours shall not die neither shall their fire be quenched and they shall be an abhorring to all flesh saith the Lord by his holy Prophet Likewise Daniel chap. 12. verse 2. Many of them that sleepe in the earth an vncertaine or indefinite number put for that which is infinite or innumerable shall awake saith the Angell of the Lord to Daniel some to euerlasting life and some to shame and perpetuall contempt Finally Malachie the last of the Prophets Behold saith the Lord by him the day commeth that shall burne as an ouen and all the prowd yea and all that doe wickedly shal be stubble and the day that commeth shal burne them vp saith the Lord of Hostes and shall leaue them neither roote nor branch But vnto you that feare my name shall the Sonne of righteousnesse arise and health shall bee vnder his winges Thus the last iudgement is not obscurely pointed at though as it were a farre off in the olde Testament But in the new Testament it is most cleare and plaine and it is also more plentifully repeated First by our Sauiour Matthew chap. 8. verses 11 12. I say vnto you that many shal come from the East and West and shall sit downe with Abraham and Isaak and Iacob in the kingdome of heauen And the children of the kingdome shall be cast out into vtter darkenesse there shall be weeping and gnashing of teeth Compared with Luke chapter 13. verses 24 c. 29 30. And againe Matthew 10. verses 14 15. Whosoeuer will not receiue you nor heare your words when ye depart out of that house or that Citie shake off the dust of your feete Truly I say vnto you it shall be easier for them of the land of Sodome and Gomorrha in the day of iudgement then for that Citie And chapter 12.32 and verses 41 42. And chapter 13.36 c. 43. Likewise verses 47 48 4â— 50. And chapter 16. verses 27. The Sonne of man shall come in the glory of his Father with his Angels and then shall hee giue to euery one according to his deedes Moreouer chapter 19. verses 27 28 29. and chapter 22.13 14. And chapter 24 a great part of the chapter And chapter 25. the whole And chapter 26. verse 64. Reade also Iohn 5. verses 28 29. And chap. 14.1 2. And chapter 16. 16 c. 23. Thus our Sauiour Christ is plentifull in the repetition of this Article And so are his holy Apostles Acts 3.19 20 21. and chap. 10.42 rehearsed before And chap. 17.31 And Rom. 2.5 6 c. 16. and chap. 14.9 10 11 12. And 1. Cor. 1.7 8. and chap. 4. verse 5. and chap. 15.24 25 26 27 28. and verses 51 52 c. And 2. Cor. 5.10 Philip. 3.20 21. 1. Thes 1.10 And chap. 5.1 2 3. And 2 Thes 1.5 6 7 8 9 10. and cha 2.1 2 c. And 2. Tim. 1.18 And chap. 4 1. Heb. 9 27 28. And chap. 10.25 26 27 c. Iames 2.13 and chap. 4.12 And 1. Pet. 4.5 And chap. 5.4 And 2. Pet. chap. 3. verses 3 4 5 c. Reuel chap 20.11 12 13 c and chap. 21. and chap. 22. Finally Acts 1 10 11. Two Angels doe immediately vpon the ascension of our Sauiour testifie to his Disciples that hee should come againe from heauen as they had seene
shall be worthy to be punished with Hell fire The word which the Euangelist vseth is Gehenna with some little difference or deflection from the hebrewe words Geh bhen-hinnom the valley of Ben-Hinnom So then we may say of Hel-fire of the torment it selfe as was saide of the place of the torment that God hath certainly prepared it of olde for the most miserable and perpetuall torment of all the wicked The last amplification of the punishment which our Sauiour will adiudge the wicked vnto is from an adiunct as we may call it namely because therein they that haue refused the communion of Christ and his Church shall haue their followship with the diuel and his Angels That is to say with the whole companie of all diuels or wicked and vncleane Spirits For so are these words of our Sauiour the diuel and his Angels to be vnderstood according to that Reuel 12.7 There was a battell in heauen Michael that is to say Christ and his Angels fought against the dragon that is the diuel and the dragon fought and his Angels that is to say al the rest of the diuels For so the holy Scriptures speak of them as being subiect after a sort to one principall Mat 12.24 But herein we must take heed that we be not ouer curious Onely these two points are worthy our consideration First that seeing this punishment of euerlasting fire shall be so great as it shall torment the diuels according to that Mat 8.29 and 2. Pet 2.4 c Iude verse 6. it must then needes bee of that force that it shall make the stoutest among men to tremble and quake vnder it Secondly that insomuch as in our iudgement whatsoeuer the wicked thinke it is a very vncomfortable estate to be yoked with Idolaters Blasphemers Traitours Murtherers and such like for miserable comforters are they all much more hideous shall it be for the wicked to haue their ioynt portion of torment with all the diuels of Hell whose temptations they haue followed in their wicked lusts and sinfull pleasures all their life time Hetherto of the latter part of the iudgement of our Sauiour against the wicked to wit of the words of the sentence it selfe NOw followeth the reason or rule and lawe of the same Question What are the wordes thereof Answer For saith our Sauiour I was an hungred and yee gaue me no meate I thirsted and yee 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 Explication This reason or rule and lawe whereby the iudgement is ordered is to be vnderstood as containing in it a full and sufficient cause of the condemnation of the wicked For euen vnmercifulnes alone is of it selfe very damnable There shal be iudgment mercilesse to them that shewe no mercy saith Saint Iames. And yet we may well vnderstand as was touched before that it goeth not alone For any sinne will easily lodge in the heart of the vnmercifull man neithere shall any other sinnes of theirs bee neglected in this iudgement though this onely be expressed For as wee knowe and as it hath beene obserued before all angry and vnaduised words shall come into iudgement Mat 5.22 yea euery ydle and vaine word chap 12 36.37 Likewise all youthfull prankes Eccles 11.9 And chap 12. the last verse Euery secret thing shall come vnto iudgement Yea 2 Cor 5.10 All things are reckoned within the compasse of the last iudgement All failings in the duties of our-seuerall callings and all transgressions of the lawe of God whatsoeuer The reason why our Sauiour made choise of this sinne of vnmercifulnes for the conuiction of the wicked hath beene alreadie rendered when wee spake of the contrary vertue of the godly in the other part of the iudgement That also which was alledged before to the praise of the godly for their fruites of mercie through the gratious acceptation of our Sauiour it serueth here in his iustice to shew the indignitie of the vnmercifulnes of the wicked insomuch as he taketh himselfe to be neglected when as any needfull or afflicted Christian is not relieued Question But what Shal al those be condemned that do not practise the duties of mercy here expressed Answer The reasō of this latter part of the iudgemēt is onely against such as hauing this worlds good doe shut vp their compassiō close vp their hands from their distressed brethren Explicatiō proofe It is so in deede the reason of our Sauiour is so to be vnderstoode For it is euident and cleare that euen of those that are needie and distressed themselues our Sauiour hath his blessed number though they be such as be so farre from relieuing other that they cannot succour themselues And besides sometimes euen those that gladly would relieue those Christians that are shut vp in prison cannot be permitted to haue accesse vnto them or to send that succour which they desire they might Some also are so vnapt to comfort those that be in distresse either in prison or in grieuous sicknes c. that they should in visiting of them more discomfort then comfort them much like vnto those to whom the Apostle said what doe ye weeping and breaking my heart Act 21 13. Neuertheles this we may be bold to say that none of those doe belong to the kingdome of heauen but shall be condemned by this sentence of our Sauiour whosoeuer haue not an vnfeined willingnes and desire according to their abilitie and according to that iust occasion which God giueth vnto them to feede the hungry to cloth the naked c. Or if they cannot themselues haue no care to stirre vp and perswade others therevnto that are able Or if being able for wealth and though vnfit in some other respect as was mentioned euen now if they should not send their good will and the fruite thereof by others that are meet to be imploied in such cases Or if not able to doe any thing else they should not be careful to pray for me afflicted as the church did for Peter when none might come at him but his armed enemies and keepers Act 12.5 Such as should thus farre faile in mercy should shewe plainely that they haue no true loue to Christ according to this his sentence here nor any truth of religion in them as we may perceiue by that which the Apostle Iames saith chap 1 27. Pure religion and vndefiled euen before God the Father is this to visit the fatherles and widowes in their aduersitie and to keepe himselfe vnspotted of the world Here therefore as wee see is most vrgent and necessarie cause offered that euery one should suffer themselues to be earnestly admonished yea that euerie one should most seriously admonish warne themselues to take heede euen vnder paine of damnation how he doe neglect to practise the duties of mercy and namely those cōmon familiar duties which our Sauiour doth by
end we doe not weaken the comfort of our faith concerning the eternity of the blessed life let vs in no wise giue place to any doubting or lessening of the terrours and torments of the eternall and cursed death For doubtlesse the doubting of the one would vndermine and weaken the assurance of the other If any aske when this execution shall be hee may easily learne from this description of our Sauiour that it shall follow immediatly vpō the pronouncing of the sentence by him whensoeuer that shall be The going of the wicked into that euerlasting paine which our Sauiour speaketh of shall not be with their good will but no doubt altogether against their wills like as the thiefe or traitour goeth to the Gallowes or to any other place of execution Or rather infinitely more vnwillingly then they goe though they be most iustly adiudged vnto it For they may be yet in some hope that God will at the last haue mercie vpon them but these can haue no hope All time of mercy is vtterly expired and ended with them Let this suffice touching the first part of the execution concerning the condemnation of the wicked The second part of the execution which was the first of the sentence or iudgement that is now to be weighed of vs in that our Sauiour saith that the righteous shall as certainly goe into life eternall as the wicked shall goe into euerlasting paine But they shall not goe vnwillingly as was said euen now of the wicked but most willingly and ioyously and thankfully to God for so inestimable an aduancement as Reuel 19.7 8 9. The time when they shall goe shall be immediatly after the sentence giuen that is to say before the sentence shall be giuen against the wicked Wherby it may be euident that our Sauiour doth not here speake of the order of the execution but of the certainty of it And the reason why he mentioneth the execution of the latter part of the sentence first is onely according to that method or order of an hysterosis very familiar in the holy Scriptures But leauing these points of circumstance let vs come to the matter it selfes to the end wee may conceiue aright of the excellencie of Gods eternall mercie toward the godly in this inestimable blessing of eternall life To this purpose it shall be good for vs to know first of all that it is a distinct blessing from that life of God which hee communicateth vnto vs in this world though it pleaseth him to giue vs a taste of eternall life by the first fruites of his holy Spirit according to that Heb. 6.4.5 For that which the vnregenerate and vnsanctified haue onely in tast the children of God haue not onely in tast but also as we may say in sound and nourishable digestion in some measure to their preseruation and strengthening to the full fruition of euerlasting life in the Kingdome of heauen And therefore it is that this euerlasting life is called the life to come to put a difference betwixt the present life yea euen betwixt it and that part of it which wee doe liue here after that wee are borne againe and regenerated by the holy Ghost to newnes of life As we read 1. Tim. 4.8 and chap. 6.19 Read also Mark chap 10.29.30 And therefore also it is saide that although Christ doe liue in vs to wit by his Spirit Gal. 2 20. Rom. 8. verses 9.10.11 and 2. Cor. 5.17 Yet as we read Colos 3. verses 3.4 the same Apostle saith againe Our life is hid with God in Christ. Yea so as it shall not be fully reuealed in the glory of it vntill the same our Sauiour Christ shall appeare in glory And chap. 1.5 Hee calleth it the hope which is laide vp in heauen Heb. 6.18 According also to that of the Apostle Iohn 1. Epistle 3.2 Dearely beloued now are wee the Sonnes of God but yet it doth not appeare what we shall be and we know that when he shall appeare we shall be like him for we shall see him as he is Finally 1. Cor. 15.19 If in this life onely saith the Apostle Paul we haue hope in Christ we are of all men the most miserable Thus then we are to distinguish betwixt the present life which we now inioy yea that part of it which we liue here in the Spirit and betwixt that eternall life which our Sauiour will perfectly performe to the godly at the last day Neuerthelesse the distinction is rather in the measure and degree of the happines and glory of it then in the nature and kinde of it And yet againe it is as much differing in the excellencie of it as a thing of the same kinde and qualitie may be So that as we say of a man that is growne vp from meane estate and small gifts to a high degree and to great learning that hee is nowe another man then he was before in like manner may we say of eternall life in comparison of the present life yea euen of the life of the most godly that it is another life The which that we may yet the more clearely perceiue wee are further to vnderstand that beside our naturall life which is no better then a death in sinnes and trespasses and so of a cleane contrarie nature there are three degrees of that spirituall life which God bestoweth vpon his children First that life which they liue in this world after that he hath regenerated and borne them againe by the holy Ghost which yet is alwaies vnpersit and failing in godlines and consequently in spirituall and heauenly comfort Secondly the life of the soule seperated from the body by the naturall death which is thenceforth perfitly freed from sinne and from the combrance of the corrupt body and inioyeth some measure of a glorious and perfit rest Heb. 12.23 Thirdly the life both of body and soule reunited againe at the resurrection of the body at the last day And this life shall be most perfitly glorious and happy and is that which our Sauiour speaketh of in this place For as the soule shall at that time be perfitly glorified so also shall the body be and therefore shall it be no hindrance to the perpetuall and full comfort and ioy of the soule as it is alwaies here in this life through the distemperature therof like as the soule it selfe is not perfitly cleansed and sanctified so long as it remaineth in the corrupt body Furthermore that we may yet helpe ourselues to the knowledge of eternal life what it is in some measure though in the perfection of it it exceedeth all our knowledge we are to consider of it as consisting in these three heads First in the perfect knowledge of the most gratious wisedome and holy will and counsell of God in Christ Iesus so farre as it is meete for the creature to know and to be made priuie vnto it according to that saying of our Lord Iesus Christ himselfe Iohn 17.3 This is life eternall that is
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
trie and examine his doctrine to be a meere impostor and a most dangerous seducer Finallie the true comming of our blessed Lord and Sauiour is yet to come the comming of that false Christ which H. N. teacheth is as he saith allready at this day Neither if wee giue him any credit that is if wee will beleeue a most false and fantasticall Hereticke is there any other day to be looked for as hee both writeth and affirmeth expressely in that his booke which hee calleth The ioyfull Message The true comming of our most blessed Sauiour therfore is not that comming which the most accursed H. N. would haue vs to beleeue without anie further expectation or waiting for Let vs therfore bouldlie reiect N. H. with all his false and hereticall doctrine But we are not to reiect him alone but diuerse other also in respect of their false conceits against the truth of this Article in any branch of it either concerning the blessed estate of the godly or the cursed and wofull estate of the wicked for euer and euer by vertue of this iudgement For it shall be in vaine to dreame with the Chiliastes as if after a thousand yeares the damned should be deliuered from their torment or with those that are called Misericordes who vnder pretence of Gods mercie imagine that he will condemne none to be punished eternally but will after a certaine time release them Wherein they making themselues more mercifull then God they doe thereby also destroy his most glorious and eternall iustice Of which sort of false interpreters of this last iudgement of our Sauiour Christ we may read in Augustine in his 21. booke De ciuitate Dei cap 8 9 10. and 17 18 19 20 21 22. Vnto whom also doe the popish sort approch in their fancies about limbus and their purgatorie fire as if sinnes could bee otherwise satisfied for then by the blood of Iesus Christ or otherwise bee apprehended then by a true and liuely faith to perfect iustification while men liue here in this world Neither are they to be regarded that vainely dispute of that euerlasting fire which is threatened for the punishment of wicked men and of the wicked Angels as though no spirit were subiect to the feeling of fire c. For God knoweth well enough to verifie euery iudgement that hee hath denounced neither wil he be failing in the executioÌ„ of this the last of all which shall be as a perpetuall sealing vp and ratifying of all the rest Finally most damnable are those mockers which the Apostle Peter hath prophesied of euen all they in whom the same prophesie is at this day fulfilled who account this doctrine of the comming of our Sauiour to iudgement no better then a fable and therefore doe despise all whatsoeuer is spoken of it But it is certaine that they shall one day finde to their endles terrour and woe that God will in good earnest bee auenged of all their mockings For hee will surely come and hee will bring his wages with him as the holy Scriptures doe teach at what time the full paiment of the wicked shall be no more delaied then the reward of the godly shall according to that which wee reade Isai ch 40 10. and ch 62 11. and Reuel 22.12 Yea both holy Scripture and also reason and the conscience of euery one not seared as it were with a hote yron and hardened doe euict that it shal and must be so Touching the holy Scriptures and the testimonie thereof we haue seene it so plentifully auouched before that we need not now stand to produce them againe And that it standeth vpon good reason euery man that will not put out his owne eyes may easily see For seeing God is iust it cannot be but it must one day goe thenceforth perfitly well with those whom he loueth and fauoureth and whom he hath persitly iustified in our Sauiour Christ And likewise it cannot be but perfite iustice must one day and for euer be executed vpon the wicked according to their demerites The which because it is not in this world which is a time of the long suffering of God it must needs be in an other And so the Apostle Paul reasoneth and teacheth vs to reason to our comfort euen as he taught the Thessalonians 2. Ep chap 1. verses 4 5 6 7 8.9 10 11 12. Your patient induring of afflictions and tribulations which ye suffer saith he is a token of the righteous iudgement of God that ye may be accounted worthy of the kingdome of God for the which ye also suffer For it is a righteous thing with God to recompence tribulation to them that trouble you And to you that are troubled rest with vs when the Lord Iesus shall shew himselfe from heauen with his mightie Angels In flaming fire rendring vengeance c. And againe 1. Cor 15.19 If in this life onely we haue hope in Christ we are of all men the most miserable But it is not so And therefore shall that be generally accompâ—â—â—hed concerning all afflicted Christians and against all the wicked which is spoken of the rich man and Lazarus You in your life time will God say receiued pleasure and the godly paines Now therefore are they comforted and you are tormented It is true that as we read 1 Pet 4 17 18 19. Iudgement beginneth at the house of God But as the same Apostle saith further If it first beginne at vs what shall be the end of them that obey not the Gospel of God And if the righteous be scarcely saued where shall the vngodly and sinner appeare Iustice also is accounted among men to haue the due course though the full iudgement and execution of those that are coÌ„mitted to prison be deferred til the daies appointed for the sessions assises And therefore why should we not much rather esteeme the iustice of God to be effectuall though the finall and full iudgement day which shall bee as it were the generall assises for the whole world be deferred vntill the dissolution and end thereof And finally the conscience no doubt of euery man that is not grossely hardened seeleth a kinde of smmons in himselfe concerning this last iudgement as was saide according to that saying of the Apostle Paul Rom 2 15. their conscience bearing witnes and their thoughts accusing one an other or excusing Wherefore beloued in the Lord howsoeuer it is with any mockers or mis-interpreters of this holy Article of our faith let vs vndoubtedly beleeue it in that true sense which the holy Scriptures themselues doe report and teach the same vnto vs. Yea let vs beleeue it as that which is necessary for the establishing of our faith in all the rest and for the confirming of the whole fruite and benefite of them vnto vs for euer And in the hope thereof let vs I beseech yee carefully prepare our selues that wee may be found such as wee ought to be walking in the holy duties aboue specified And namely let
may see an almightie power ascribed to the holy Ghost yea euen the almightie power of God seeing none is almightie but he alone And next vnto this who can doubt of the infinite perfection and fulnes of his holines considering that he is in this respect in a speciall manner and in way of a most chiefe excellencie in himselfe aboue all Spirits called the holy Ghost as was obserued in the beginning And in respect of all the elect the Spirit of sanctificatton because all their holines is wrought by him Rom 1 4. And 1. Peter 1 2. And 2. Thes 2.13 Hee is also a most pure and cleane Spirit infinitely contrarie to all vncleane Spirits of men 1. Cor 6 11. and verses 17 18.19.20 And Gal 5 16. c and to the wicked Angels branded by the reprochfull name of vncleane or foule Spirits Marke 1.23 c c 27. And chap 5 2. c. Let vs now come to the rest Question What proofe haue you that the holy Ghost is infinite in all perfection of wisdome Answer In this respect saith the Prophet Isaiah who hath instructed the Spirit of the Lord and who was his counseller or taught him Explicatiō proofe So saith he indeed chap 40.13 And seeing he hath done all things in excellent wisedome without the aduise or counsell of any creature in any point it is plaine that he hath all perfection in and of himselfe The same also may appeare with like euidence and plainnes from the testimonie of Saint Paule 1. Cor 2.9.10 The things saith he which eye hath not seene nor eare hath heard c. God hath reuealed them vnto vs by his Spirit for the Spirit searcheth all things yea the deepe things of God c. Which things also saith the same Apostle as it followeth we speake not in wordes which mans wisedome teacheth but which the holy Ghost teacheth comparing spirituall things with spirituall things And againe chap 12. verse 4. c. after that he hath reckoned vp the manifold gifts and graces which God bestoweth vpon his Church wisedome knowledge discerning of spirits c. Hee concludeth that there are diuersities of gifts but the same spirit as was alledged before This spirit giueth our Sauiour gifts aboue measure as wee haue seene alreadie and the Church of Christ all aboundance from his fulnesse teaching them in all wisedome c. And therefore he must needes be in himselfe infinite in wisedome Now that we may proceed Question What proofe haue you that the holy Ghost is likewise infinite in all perfection and constancie or vnchangeablnes in truth Answer In this respect he is called the spirit of truth yea that spirit of truth which is incomparable and pierles euen the very truth it selfe Explicatiō proofe It is our Sauiours owne testimonie Iohn chap 14.17 and chap 16.13 And the testimonie of his faithfull Apostle Iohn 1. Epistle 5 6. The spirit is truth And therefore also is it affirmed that those things which the spirit hath foretold must needs be performed according to that saying of the Apostle Peter Act 1.16 This Scripture must needes haue beene fulfilled which the holy Ghost spake by the mouth of Dauid c. Moreouer Ephes 1 13.14 The faithfull are sealed with the holy spirit of promise which is the earnest of our inheritance vntill the redemption of the possession purchased vnto the praise of his glory And ch 5.9 The fruit of the spirit is in all truth And 1. Ioh 5 7. he is a ioynt witnes of the truth together with the Father and the Sonne and of equall authoritie and credite therein with them Question And is he also of the same perfection of diuine goodnes and mercy with them He is so Answer and thorefore is called the Spirit of grace and compassion or as some translate of supplication and introatie Explicatiō proofe So we read Zech chap 12.10 and Heb 10.29 And the holy Ghost is so called because he both giueth grace and also certifieth vs of that grace and fauour and of that pitie and compassion which both the Father and the Sonne beare toward vs yea and stirreth vs vp and teacheth vs howe to intreate the same For as the Apostle saith Rom 5. verse 5. The loue of God is shed abroad in our hearts by the holy Ghost which is giuen vnto vs. And chap 8.16 The Spirit beareth witnes with our Spirit that we are the children of God And in the same cha verse 26. The Spirit also helpeth our infirmities for we knowe not what to pray as we ought but the Spirit it selfe maketh requests for vs with fighes which cannot be expressed c. Moreouer Gal 5.22 Loue ioy long suffering gentlenes and goodnes are the fruites of the Spirit in vs. And Ephes 5 9. The fruite of the Spirit is in all goodnes And therefore the holy Ghost himself is in himselfe most good and gracious And so we read Nehem 9.20 and Psal 143.10 He is called the good Spirit of God And 2. Cor 3 6. The Spirit giueth life And verse 17 Where the Spirit of the Lord is there is libertie And therefore also hee is in himselfe most free working and distributing all things as it pleaseth him 1 Cor 12. verse 11. There is one special attribute of the diuine nature or Godhead yet behind namely righteousnes or iustice Question What proofe haue you therefore that the holy Ghost is infinite in al perfection of iustice together with the Father and the Sonne Answer In the 30. chap of Isaiah verse 1. Woe to the rebellious children saith the Lord who take counsell but not with me and couer with a couering but not by my Spirit that they may lay sinne vpon sinne c. Explication proofe Here it is plaine that the Spirit of God can abide no iniquitie no more then either of the other persons in the God-head And beside our Sauiour himself rehearseth it for a diuine propertie of the holy Ghost to rebuke the world of sinne which is vnrighteousnes and to shewe where true righteousnes is to be found namely in Christ through faith and not in mans own corrupt and sinfull nature or workes In which respect the Apostle Paul saith that our Sauiour was iustified in the Spirit 1. Tim 3 16. without whose righteousnes apprehended by faith through the Spirit none can be iustified in the sight of God 1 Cor 6 11. Neither can we without the sanctifying grace of the same Spirit through Christ performe any dutie of righteousnes For it is the fruite of the spirit alone which is in all righteousnes Ephes 5 9. And they onely Who are led by the Spirit of God are the Sons of God Rom 8 14. And 1. Cor 12 3. No man can say that Iesus is the Lord but by the holy Ghost As touching the rest they prouoke the Spirit of God against themselues to their destruction Isai 63 10. They rebelled and vexed his holy Spirit therfore was God turned to
proofe And moreouer hee assureth vs that for our Sauiours sake God wil accept of our poore vnperfect obedience so as it be in truth that we doe vnfeinedly endeuour to increase more and more therein Thirdly whereas the diuel laboureth to trouble our consciences because our very nature is polluted and defiled yea and originally guiltie of the common fâ—l of mankind in Adam and therfore that the Lord can take no pleasure in vs although not onely sins were forgiuen but also righteousnes imputed the holy Ghost testifieth to our further comfort that our uery nature also is sanctified in the holines of the nature of our Sauiour Christ Fourthlie whereas the Diuell replieth thus Howe can it be that all these things should be true and yet so many punishments or crosses and afflictions call them what we will should fall vpon vs daily we are comfortablie taught and instructed by the holie Ghost according to the scriptures that God doth not alwayes afflict his children for their sinnes nor in anie wise to take vengeance of them for the same but to teach vs more and more to denie sinne and to drawe vs the nearer to him and to make vs more fit for his heauenlie Kingdome Fiftelie whereas the Deuill laboureth to bring vs into doubt whether wee haue faith or no. For then he knoweth that if we haue no faith none of these things doe belong vnto vs. Therfore the holie Ghost giueth vs comfortable assurance of the truth of our faith by the fruites and effects thereof in that hee imboldeneth vs to call vpon God as vpon our Father in the name of our Lord Iesus Christ and in that hee worketh in vs a desire to walke in all such good duties as he hath prepared for vs to walke in And hereby also he doth most comfortably confirme vnto vs that we are in the number of the elect children of God in that hee giueth witnes to the truth of our faith though it is weake and nothing so fruitfull as it ought Finally wheras the Deuill to disproue the truth of our faith repentance and consequently of our election to saluation doth lay our daylie falles before vs in our dish as we may say and bringeth to our remembrance all the sinnes we haue committed since the time we haue receiued the faith and began to repent as we thought we did Yea and that before our repentance we committed more grieuous sinnes and continued longer in them then euer did anie of the elect the holie Ghost comforteth vs against these discouragements by renewing of our repentance dailie by powring some sweet sense of Gods loue into our hearts and by assuring vs thus humbled cast downe that the grace of God aboundeth through Christ so much the more where sin hath abounded Thus and many other wayes doth God the holie Ghost as a most faithfull against the discomfort of euerie tentation whereby either the Diuell or the world or our owne flesh would trouble dismay vs. See Luke 12.11.12 Yea and more then all this hee doth as was saide not onely sweetly refresh vs with many spirituall comforts here in this life but also hee assureth vs in the comfortable hope of eternall happines and glory in the world to come So that the whole couenant of God is most comfortably warranted vnto vs by the holy Ghost according to the vndoubted good will and pleasure both of the Father and also of the Sonne according to that we reade Isaiah 59.19.20.21 and Ier chap 31. verse 31. c compared with Heb chap 10. verses 14.15.16.17 And according to the testimonies of our Sauiour alledged from the Gospell of Iohn And according to that we reade in the 1. Epistle of Iohn chap 5. verses 6 7.8 The Comforts which euery true beleeuer may haue through his beliefe in God the holy Ghost they may be yet more fully perceiued by the manifold similitudes whereby the holy Ghost hath expressed himselfe what manner of one he is vnto vs. Question Which may those similitudes be Answer They are these Water Fire Oile The hand or finger of God A penne A seale A witnes A pawne or pledge and it may be there are some other of like sort ExplicatioÌ„ proofe That the holy Ghost the Author and inditour of all the holy Scriptures doth by these comparisons expresse what manner of one he is in his manifold workings and gracious effects in the hearts of all true beleeuers it is euident by many places of the holy Scriptures And first concerning the similitude of water Iohn 3 5. And ch 7.37.38.39 And concerning fire Mat 3.11 Reade also Mal 3.2.3 For that washing purging trying and fyning by fire are all through the operation of Gods Spirit Concerning oile reade 1. Iohn 2. verses Beliefe in God the holie Ghost 20.27 Luke 4.18 and Heb. 1.9 Concerning the hand or finger of God The Comforts Luke 11.20 and Act. 7.21 Concerning the penne and hand writing of God Heb. 10.15.16 Reuel 21.27 Concerning the seale of God 2. Cor. 1.21.22 and Ephes 4 30. Concerning the witnes of God Rom. 8.15.16 and 1 Iohn 5. alledged a little before and chap. 4.13 Concerning the pawne or pledge or earnest pennie of the holy Ghost 2. Cor. 1.22 The reason why the holy Ghost our blessed Comforter compareth himselfe to water is because hee through the ministerie of the Gospell by sprinckling our soules with the blood of our Sauiour Christ washeth away the filth of our sinnes Ephes 5 26. and 1. Cor. 6.11 and 1. Pet. 1. verse 2. Hee compareth himselfe to fire because hee burneth out and wasteth the drosse of our naturall corruption and also because he warmeth and cheareth our hearts To oile because he suppleth our soules benummed yea pitifully taken with the dead palsie and maketh them apt and fit to the kingdome of God and because hee furnisheth vs with all graces necessarie and meete for the same To the hand or finger of God because he writeth his lawes in our hearts and frameth vs to some measure of true loue and obedience vnto them To a seale and witnes because he putteth vs out of all question concerning our perfect redemption and saluation Ephes 1.13.14 And in the like respect hee compareth himselfe to an earnest-pennie or pawne and pledge which bindeth the whole bargaine among men But God is yet more faithfull All these thinges are full of exceeding great comfort to euery Christian soule that hath learned truly to beleeue in God the holy Ghost our most gratious Comforter For who duly considering and beleeuing that the holy Ghost whom our Sauiour calleth our Comforter is equall with the Father and the Sonne one very true eternall God with them and that hee is intitled the Spirit of adoption of sanctification and of all grace and of life it selfe as Rom. 8.11.2 Cor. 3.6 Gal 6.8 and that he is in respect of his operations in the faithfull expressed by so many familiar and notable comparisons
ought to be the estate and condition of euery true Church of Christ throughout the whole world This Church of God therefore generally considered is but one as the Apostle sheweth by the similitude of the naturall bodie the which though it haue many members is yet but one bodie Song of Songs ch 6. v. 8. And Ioh. 10.16 Now whereas there are diuers kindes of bodies First naturall such as euery man carrieth about him now Secondly spirituall such as the faithfull shall haue indued with far more excellent gifts at the resurrection from the dead 1. Cor. 15.44 Thirdly politike bodies such as are ciuill corporations whereof the King of the Nation is the head in a borrowed sense or metaphorically 1. Sam. chap. 15.17 Fourthly Mysticall bodies as for example the Churches of God spiritually vnited to our Sauiour Christ the onely immediate head and vitall quickener and gouernour thereof Hence it is the more manifest what manner of body the Church is by how much the similitude wherevnto it is compared is more distinctly expressed So then the Church of God to speake generally as we began to say is but one mysticall and spirituall bodie how many members soeuer it haue being considered either in particular Churches whether nationall as wee vse to speake or in cities or in country townes and villages or whether it be considered in regard of singular persons and therefore is called Catholike or Vniuersall Furthermore it is so called not onely to note thereby the calling of the Gentiles to the fellowship of the faith and couenant of Gods grace with the beleeuing Iewes who from the time of Moses were the onely peculiar people of God aboue all other of the Nations Ephes 2.16 and 3.6 but also to the end that vnder this name of catholike or vniuersall might be comprehended the whole number of the elect whomsoeuer God hath ordeined to saluation from the beginning of the world to the end of the same as well such as be called alreadie as such as are to be called in euery age of the world and the same also out of euery nation farre and neare and out of euery estate and condition of people noble or vnnoble rich or poore learned or vnlearned young or olde man or woman and all according to the free grace of God without respect of person Yea the Church hath this generall name giuen vnto it that it might not onely comprehend that part of the Church which is called the militant part here on earth but also that part which is alreadie partly and in some measure triumphant in heauen According to that which we reade Ephes 3.15 God is the Father of the whole familie in heauen and in earth Reade also chap. 1. verses 9 10 11. And Colos 1.19 20 21 22. Heb. 12.22 c. And Gal. 4.26 This then is that which the holy Apostle saith in our text that in the one only body of the Church of God here on earth both Iew Gentile bond free c are conteined as the seuerall members thereof The which as was said we may proportionably extend to the whole Church most generally taken that all is but one c. Reade also Acts 2. verse 39. The promise is made to you and to your children and to all that are a farre off euen as many as the Lord our God shall call Likewise Ephes 2.13 c. And Gal. 3. at the end of the chapter And Colos 3.11 Neither Grecian nor Iew circumcision nor vncircumcision neither Barbarian nor Scythian neither bond nor free none of them are excepted from hauing their part in Christ either because they are of this or that nation of this or that condition and calling c. Reade also Acts 10.34 35. Of a truth saith the Apostle Peter I perceiue that God is no accepter of persons But in euery nation he that feareth him and worketh righteousnesse is accepted with him And Reuel 5.9 Thou hast redeemed vs to God by thy blood out of euery kindred and tongue and people and nation c. And chap. 7.9 I beheld saith Saint Iohn and lo a great multitude which no man could number of all nations and kindreds and people and tongues stood before the throne and before the lambe clothed with long white robes and palmes in their hands c. And verse 14 c. These were they which came out of great tribulation c. This vniuersality of the Catholike Church is according to the ancient promise of God made to Abraham that in his seede all the nations of the world should be blessed It is also according to that more ancient and propheticall prayer of Noah Gen. 9.27 God perswade Iapheth that he may dwell in the tents of Shem. And yet before that according to that most ancient promise of God euen from the beginning of the world Gen. 3.15 The seede of the woman shall breake the Serpents head Yea God as a most prouident Father knowing that fraileman would fall into sinne and so be the iust cause of his owne miserie and ruine it pleased him of his infinite goodnesse and mercie in the secret of his owne counsel and purpose to ordaine him a remedie euen before the foundations of the world were laid 1. Pet. 1.20 Herein therefore God hath dealt with mankinde after the manner of wise and louing Parents who knowing that their young children are subiect to burning or skalding c will alwaies haue some thing prepared afore hand which may be ready with them to helpe at any time of neede Yet that which man doth vpon an vncertaine feare God did of certaine knowledge without any doubt what would ensue By reason that the Church is thus Catholike and vniuersall in the generall acception of it therfore is it made a matter of faith not that we should beleeue in the Church but because it is to be beleeued of vs according to the holy Scriptures that God hath such a Church as may iustly be so termed And because also it is so firmely founded established in our Sauiour Christ according to the most sure stable counsel of God that nothing no not the gates of Hell shal euer be able to preuaile against it Mat. 16.18 Read also Ps 125. and Ier. 33.17 18 c. to the end of the chapter Moreouer 2. Tim. 2.19 The foundation of God remaineth sure and hath this seale The Lord knoweth who are his c. And that this vniuersall Church consisting both of Iew Gentile is founded vpon our Sauiour Christ it is euident Ephes 2.18 For as the holy Apostle saith there wee both that is both Iew and Gentile haue through him an entrance vnto the Father by one Spirit And verse 22. In whom we are also built together to be the habitation of God by the Spirit By the Spirit saith the Apostle and that also through faith to remoue all conceit of any bodily commixtion or confusion of the Church or members thereof with Christ bodily and likewise to
doues which take their flight to the holes of the rockes c as being pursued persecuted of the wicked who are fallen away from the true worshippe of God to a false and superstitious religion Whence it is that we doe necessarily affirme that the Church which is visible in the parts thereof is either true or false chaste or adulterous c. And that in the true Church some are true and kindly children and that other be hypocrites or false brethren For they that are borne after the flesh as the Apostle teacheth will persecute them that are borne after the spirit as Ishmael did Isaak euen in Abrahams house Gal. 4.29 30. And many are called but few chosen as our Sauiour himselfe affirmeth Matth. 22.14 Of the true and elect Church of God our Sauiour Christ as was touched before is the onely and alone inuisible and mysticall head giuing the life and power of true faith and godlinesse to it through his Spirit And therefore the true Church considered in her members hath sometime her honourable denomination euen from the name of Christ himselfe according as in our present text 1. Cor. chap. 12. verse 12. St. Paul saith that the naturall body resembleth Christ that is to say Christ himselfe mystically considered with his Church which is therfore called the fulnesse of him that filleth all in al things as was said before Ephes 1.22 23. Read also Acts. 9.4 where our Sauiour Christ professeth himselfe to be persecuted when they are persecuted which doe truly professe his name As for the ciuill Magistrate yea euen the King though he be called the head of the people kingdom where he beareth dominion yet is he but a member though indeed a chiefe principall member of the Church of our Lord Iesus Christ So that when the name of head is attributed to the King as we reade 1. Sam. 15. verse 17. and 2. Chron. 20.27 and Psal 110.6 it is to be vnderstoode metaphorically and not mystically and spiritually For thus to be the head of the Church both generally and in the seuerall parts it is onely belonging to our Sauiour Christ who will not giue this his glorie to any other Neither in deede can any beside himselfe performe the office and vertue of a head to the soules of the people and Church of God as may further appeare by that subiection which is required of all Kings and Rulers in the Church and to the Church in respect of Christ Psal 2.10.11.12 and Isaiah chapt 49.23 Now of the false visible Church which falsely nameth it selfe the catholike Church Antichrist is the head so acknowledged of all those that receiue the marke of the Beast as the holie scriptures doe speake that is hee is the head of so many as doe willingly submit themselues to his Antichristian doctrine and gouernement seeking spirituall life and direction with all temporall peace and safetie from him Reuel 13.11 c. And ch 17 This Antichrist the great false head of of the false catholike Church is hee that presumptuously peruerteth the true doctrine of our Sauiour Christes most holie and high office through his erroneous and heretical tyrannous and hypocriticall assertions practises and deuises For he is idolatrous in his worship superstitious in his ceremonies and prowd and tyrannicall in all his gouernement imitating or rather exceeding here in the west Church with vs the princely state and pompe of the Romane Empire which at the first was verie cruell against the Church of Christ and therefore called the first beast Reuel 13.1 c. For wheras the Romane Empire was at the first breaking forth of the Gospell notorious for putting of our Sauiour Christ the Lord of life and glorie to death and afterward for murthering of many thousands of faithful Christians both in the East and West Church the Pope of Rome called the second beast hauing craftily gotten the power of the first beast hath himselfe bene more notorious for crueltie and pride here in the west then euer the other was either in the East or West Wherevpon most iustly haue wee with the true Churches of of our Sauiour Christ and with all true Christians withdrawne and seperated our selâ—es from his most hereticall and tyrannous vsurpation Hereticall I say again t our Sauiour Christ in respect of the truth of his doctrine and tyrannous also against the gracious equitie of his spirituall regencie and gouernment Yea and beside these presumptuous also and traiterous against the iust right and authoritie of ciuill Kings and Princes touching the soueraigntie of their ciuill policie and gouernment for Christ and his Gospell And therefore also according to our most boundeÌ„ dutie vnder our Sauiour Christ we froÌ„ the first shaking off of the popish yoke of bondage haue laboured with our onely soueriegne and supreme Gouernours next vnder our Lord Iesus Christ as other Churches haue done with theirs for the correction and restoring both of doctrine and discipline from all Popish corruption and abuse to the sinceritie and truth of the word and Gospel of God and according as the right ancient and apostolike Christians haue vniuersally acknowledged obeied it eueÌ„ froÌ„ the first publishing of the Gospell so farre as they could attaine and retaine it vntil this Antichrist as a great fals Prophet as a most ambitious high Priest and as a most vsurping king had subtilly deceiued and tyrannically oppressed the world Such is the doctrine of the true Church of God concerning the vniuersalitie of it or in that it is as we vse to speak catholike so neare as God vouchsafed vs grace to collect it from the ground proportion of our text of Scripture propounded to that purpose and therewithall also according to all other testimonies of holy Scripture which giue their further light to the same But as touching the other title of the same Church of God Question Why is it called holy Answer Because it is sanctified and set a part by the holy Ghost according to the will of God the Father and of our Lord Iesus Christ that all the members thereof being so sanctified vnto God both in their bodies soules and Spirits should carefully minde holines and indeuour to leade a holy life in obedience to all the holy lawes and commandements of God according to the faith of the Gospell all the daies of our liues contrary to that prophane and vngodly disposition and practise of the children of this world Explication and proofe This in deede is the nature of holy thinges that they should altogether differ in vse from thinges common and prophane yea and in inward truth from all thinges that haue onely an outward shewe of holines and religion This holines touching both the fountaine and also the full perfection of it is onely in our one onely Lord God the Father Iohn 17. verse 11. In the Sonne Act. 4.27 In the holy Ghost Iohn 14.26 According to that threefold acclamation of the Angels Isai 6.3 Holy holy holy
diuine which is alwaies euery where present by his Spirit we also are by the same Spirit of his firmely knit to his humane nature how far so euer distant in place and are made flesh of his flesh and bone of his bone as we read Ephe. 5.30 yea we are knit also to the diuine nature by meanes of the humane So that truly may it be affirmed of our Sauiour both God maÌ„ that he is the vine and we the branches he our head and we his members c. Not barely by a naked metaphore as one would say but according to a reall truth by an energeticall power or effectual operation working of the Spirit of our Sauiour as was said a litle before Yea and that euen in as neare a truth of coniunction as the most spiritual manner that may be wil endure or beare For as it is plainly auouched If any haue not the spirit of Christ he is none of his Rom. 8.9 And Know yee not your owne selues saith the same Apostle 2. Cor. 13.5 how that Iesus Christ is in you except ye be reprobates Thirdly touching the efficacie of the same his Person through the death of the humane nature we read that our Sauiour both deliuereth vs froÌ„ the guiltines punishment of sin also froÌ„ the power tyranny of it of the diuel Likewise as by his obedience he hath for his part fulfilled on our part purchased all righteousnes for vs so doth he as a fruit of our perfect iustification by the imputation of his righteousnes to vs in the sight of God facioÌ„ frame vs like to himself in some measure of inhereÌ„t righteousnes by an infused grace of sanctification in that as the holy Scriptures doe plainly teach he baptizeth vs with the holy ghost that he wil at the last day raise vp our bodies make theÌ„ like to his glorious body giue vs both in bodies soules euerlasting life glory in the heaueÌ„s Mat. 3.11 Rom. 8.11 Phil. 3.20.21 Col. ch 3. v. 4. 1. Ioh. 3.2 But of the resurrection of the body and of euerlasting life more afterward For the last point of our coÌ„munion with our Sauiour Christ in some measure or degree of his most excellent dignity read Iohn 1.12 c. 1. Pet. 1. ver 2.5 c. Reu. 1.6 and ch 5.10 And againe 1. Pet. â— 9 Yee are a chosen generation c. But of this we haue spoken more at large in the title Christ and in the comfortable fruits and benefites of our Sauiours death Such therfore is our most blessed gratious communion with our Sauiour Christ wherevnto he hath vouchsafed of his infinite mercy to admit vs and accordingly to communicate and giue his very selfe vnto vs with all his most pretious and inestimable fruits and benefites Question Now in the second place What is the communion of Saints among themselues Answer The communion of Saints among themselues as I haue beene taught consisteth in these foure things Fist in that ioynt title and interest which euery one hath to the enioying of the same blessings both in this life and also in the life to come by one and the same purchase of redemption by the same free donation gift of God through our Lord Iesus Christ Secondly in a liuely and spiritual discerning and comfortable perceiuing of our neare coniunction with the rest of the body answerable in a certaine proportion to the knitting of the members of the naturall body vnder one and the same naturall head by many veines sinewes and strings Thirdly it consisteth in the louing and kinde imploying of all gifts which any of the particular members receiue of our Sauiour whether externall or internall to the mutuall benefit of the whole body for the furtherance both of the comfort and ioy of this life and also vnto the glorie of the life to come according to that power which is giuen to euery one Fourthly the communion of Saints consisteth in the fellowship and fellowfeeling of the like afflictions and sufferings so long as we remaine here in this troublesome and persâ—cuting world ExplicatioÌ„ proofe For the proofe of the first of these points call here againe to minde Ephes 4.4 Ye are called in one hope ofyour vocation Reade also how the same Apostle ioyneth all the faithfull in one like estate and condition of glory after this life 1. Cor. 15.51 52.53.1 Thes 4.13 c. Heb. 12.39 40. And Iude verse 3. The saluation of the Saints is called the common saluation And Rom. chap. 5.15 16 17. and chap. 6.23 The gift of God is eternall life through Iesus Christ our Lord. And touching the blessings of this life they who are the owners possessors of them by ciuill right are but Stewards and disposer of them for the reliefe of those that stand indeede by that law of loue and compassion which God hath made to his Church The necessities of the poore doe intitle them to be owners or Lords of rich mens liberalitie in the phrase of the holy language of the Scriptures of God Prou. 3.27 The aboundance of the one ought in dutie to supply the wants of the other according to that most notable Treatise of liberalitie penned by the holy Apostle 2. Cor. chap. 8. and chap. 9. And according to the will and commandement of God testified Gal. 6.16 and 1. Iohn 3.17 18 c. And in many other places of the holy Scripture as the Treatise of christian benificence printed a few yeares since doth aboundantly declare The second branch of the Answer is very euident in it selfe insomuch as otherwise none can rightly vnderstand how to imploy himselfe for the benefiting of other though he had a desire so to doe Euery one therefore is to know his place and calling whether he be as the eye or the hand or answerable to any other member of the body and accordingly he is to doe the proper duty of his office The third branch is notably confirmed and laid forth by the Apostle Paul Rom. 12.3 4 c. to the end of the chapter 3. For I say saith he through the grace that is giuen vnto me to euery one that is among you that no man presume to vnderstand aboue that which is meete to vnderstand but that he vnderstand and according to sobrietie as God hath dealt to euery man the measure of faith 4 For as wee haue many members in one body and all the members haue not one office 5 So wee being many are one bodie in Christ and euery one one anothers members 6 Seeing then that we haue gifts that are diuers according to the grace that is giuen vnto vs whether wee haue prophesie let vs prophesie according to the proportion of faith or an office let vs waite on the office or he that teacheth on teaching c. And the same Apostle Ephes 4.7 c. 17. Reade also 1. Pet. 4.10 11. Let euery man as hee hath receiued
1. Tim 4 1 2 3. But the truth is that albeit like as the wooden legge fastened to a mans thigh is no true member of the body how like soeuer it be made to a mans legge and how feately soeuer it be fastened vnto it so neither is the hipocriticall Christian a true member of Iesus Christ what great and apparant shewe soeuer hee maketh Yet a true Christian may for a season be like a naturall arme or legge taken with the palsie and by reason thereof not able to doe his kindly office till it be recouered againe He may be also like to a man going a long iournie out of the which he may now and then easily straie till he be set into the way againe by some skilfull directour who knoweth that part of the way better then he Yea doubtles euen he that is the most expert Christian may and doth sometimes loose his way according to the saying of the Apostle Iames In many things we sinne all Neither is it in vaine that like as our Sauiour teacheth all yea euen the best of all to pray continually for the forgiuenes of sinnes so in these Articles of our Beliefe next this of the Communion of Saints followeth that other of forgiuenes of sinnes So that it may truly be saide and beleeued that all Saints here on earth doe stand in continuall neede of this most gracious priuiledge whereof he hath made this blessed grant to his Church We are therefore diligently to take heede that wee doe not misvnderstand this word Saints no more then that other of Communion as was obserued in the former place Now last of all as was saide all they that would be safe from the danger which followeth vpon the not beleeuing of this Article must diligently beware of all licentious profanenes and that they haue no fellowship with those that set themselues to hinder as much as they can all holy Communion and fellowship of Gods people Of the which notwithstanding there be some that glory to their shame when they haue brought any faithfull minister of the Gospell into disgrace and so something alienated the affection of the people from his ministerie as they thinke But alas it is the most pitifull and base yea the most wofull glory that may be It is the easiest masterie in the world to discourage many weake and vnsetteled Christians from going on forward in the waies of godlines Well were it that all such boasters would consider duly what befell Korah Dathan and Abiram in their like wicked enterprise against Moses Numb 16. For doubtles that fearefull iudgement of God may iustly serue to admonish all men to take heede not onely how they rise vp against superiour gouernours but also how they resist the least of those to whom God hath giuen any rectorie or authoritie to gouerne in his name Wherefore instead of this let ouery one that loueth the Communion of Saints and desireth to haue his part and portion therein carefully and religiously dispose of himselfe that hee walke very charily lest by any meanes hee should giue any the least offence to those that be weake For surely wee walke as it were among brittle glasses which if they be not very tenderly handled are easily broken Yea the strongest of vs are our selues but fraile vessels and if we take not good heed may easily rush against the rocke to our owne great hurt if not to our vtter destruction Not onely euill practises with purpose to hinder but also all loosenes in example and all vnkind neglect of mutuall furthering euery Christian his brother is very preiudiciall to the Communion of Saints and therefore on all handes are they all to be carefully shunned and auoided of vs. Thus much concerning the Article of the Communion of Saints Beliefe that to euery true member of the Church of God belongeth forgiuenes of sinnes The ground of the Article Question Answer NOw what followeth next in the Articles of our Beliefe I beleeue the forgiuenes of sinnes ExplicatioÌ„ So indeede is the word of beliefe yea euen with particular application to be repeated here as in the other Articles before and as it â—s after this to be repeated or at the least to be vnderstood againe And we are further also here to vnderstand thus much that we hauing seene in the two former Articles first that God hath a Church and secondly what manner of Church it is and what is the estate and condition of it more generally We are now henceforth to consider of certaine particular priuiledges and prerogatiues whereby God hath aduanced his Church and company of Saints aboue all other corporations companies or societies in all the world The number of these prerogatiues expressed in the Creed is small but the excellencie of them is exceeding great yea euen aboue all estimation and price The first of them to wit forgiuenes of sinnes concerneth more immediately the chiefe comfort and blessednes of the faithfull here in this presenâ— life The other two that is to say the resurrection of the body and euerlasting life to wit both of body and soule together after the resurrection these doe belong to their glorious happines or blessing in the kingdome of heauen Something hath vpon necessarie occasion beene spoken of euery of them For the forgiuenes of sinnes is a fruite of the death of our Sauiour Christ as we could not but then obserue And the resurrection of the body as also euerlasting life they are likewise fruites both of the same his death and also of his resurrection c. Neuertheles we are to good purpose following the order of the Articles to speake more fully of the same things againe And that also according to the same order which we haue obserued in al the other Articles so neare as we can As touching the first of the three therefore Question What ground of holy Scripture haue you to assure your faith touching the forgiuenes of sinnes Answer In the 34. chap. of Exodus verses 6 7. We haue one notable ground warrant of it ExplicatioÌ„ We haue so indeed For there the Lord proclaimeth himselfe to be a most gracious and mercifull God readily inclined to forgiue sinnes Question Which are the wordes of God in that place Answer 6 Thus he speaketh The Lord the Lord strong mercifull and gracious slowe to anger and aboundant in goodnes and truth 7. Reseruing mâ—rcy for thousands forgiuing iniquitie and transgression and sinne ExplicatioÌ„ Here is a most gracious description of the diuine nature and disposition of God and that euen by God himselfe who knoweth himselfe best will most faithfully approue himselfe to be such a one as he hath proclaimed himselfe to be that is a most gracious and mercifull God to all those that will seeke mercie at his hands And therefore it is that albeit he is iust yea most perfitly iust that is to say most pure and zealous in iustice euen as a burning fire to
of our liues Prou. 4 23. Yea and so much the rather also because without the inward obedience of our soules and spirits vnto God all externall obedience is of no account before him Isai 28. Matth. 15. For as God is a Spirit so he requireth to be spiritually worshipped and serued of all true worshippers of him Iohn 4. And that with all integritie as the Prophet giueth to vnderstand in one instance Psalme 103. My soule praise thou the Lord and all that is within mee praise his holy name Reade also Psalme 24. verses 7 8 9 10. Secondly that it is our dutie to pray for the sanctification of our soules wee are taught from the example and practise of the Apostle Paul 1. Thes 5.23 Thirdly concerning our owne care wherein we stand bound to watch ouer our owne soules that we neuer suffer them to decline from the true loue and feare of God but may alwaies keep thē pure chaste faithfull vnto him Reade againe Prou. 4.23 Keepe thine heart with all diligence Or thus more neare to the originall or canonicall text With or aboue all watchfulnesse watch ouer thine heart c. Reade also Numbers chap. 15. verses 37 38 39 40 41. And Psalme 73.23 24 25 c. Yet I was alwaies iwth thee thou hast holden mee by my right hand Thou wilt guide mee by thy counsell and afterward receiue mee to glory Whom haue I in heauen but the and I haue desired none in the earth with thee My flesh faileth and mine heart also but God is the strength of mine heart and my portion for euer For lo they that withdraw themselues from thee shall perish thou destroyest all them that goe a whooring from thee As for me it is good for me to draw neare to God therefore I haue put my trust in the Lord God that I may declare all thy workes Our soule is the principall and most excellent part of vs vpon the welfare whereof resteth the welfare of our bodies also so that the whole person of a man beareth his denomination from the soule according to the phrase of the holy Scriptures as Psal 3.2 and Psal 7.2 and 22. verses 20 21 and 57.4 and in many other places according also to that which is said of Ionathan that hee loued Dauid as his owne soule 1. Sam. 18.3 And therefore by all reason wee ought to be chiefly carefull and charie ouer our soules as we may learne from many of the holy Psalmes where aboue all things the soule is most often and most earnestly mentioned in praier as the chief iewel darling of euery man Where also it is euery way most tenderly cherished and incouraged by these and such like speeches Let my soule liue O deliuer my soule Why art thou cast downe O my soule My soule trust thou in the Lord. My soule panteth after God My soule thirsteth for God c. Thus ought euery one of vs beloued in the Lord be most tender and charie ouer our soules But alas if wee examine our selues by these paterns and examples it will be found that for the most part it is with vs as if our soules were of very little estimation and price with vs. All our care is vsually for our bodies how wee may pamper adorne and euery way set out and aduance them But as for our poore soules they are left in the sordes suddes I might haue said they are left vnswept and vngarnished altogether forlorne and vnprouided for famished and starued vnlesse it be to afford the Diuell his welcome to make vs seuen fold more miserable answerable to that tricking which hee is delighted with according to the admonition of our Sauiour Matthew chapter 12. verses 44 45. And hereof among other things the little regard which wee haue of the word of God which is the onely true food the staffe and stay the store house and wardrope for the inriching and decking of our soules it is a speciall euidence to argue against vs that wee make little account of our soules Euery one I confesse will say that he hath a soule to saue c but how few doe take the right way or duly regard the meanes of their saluation It is euident therefore that the most part haue little or no true care at all to haue their soules saued Let such therefore learne from this admonition to better their duty herein or else let them know that they must of necessitie misse of that saluation which they would seeme to desire and looke for But as touching those that haue a true care of their soules they may and ought according to the fourth branch of the Answer comfortably to animate and incourage themselues against all crafts or violences of their aduersaries who or whatsoeuer they be According to that incouragement which our Sauiour giueth Matth. chap. 10. verse 28. Feare not them that can kill the bodie but are not able to kil the soule And Luke chap. 12. verse 4. I say vnto ye my friends be not afraid of them that can kill the body and after that are not able to doe any more But I will forewarne ye whom ye shall feare c. And againe Hee that will loose his life for my sake saith our Sauiour shall saue it How so By loosing the naturall life he shall attaine to a better life that is his soule shall liue more blessedly in heauen then it can doe here on earth Our Sauiour hath abolished death and brought life and immortality to light through the Gospel 2. Tim. 1.10 Read also 2. Cor. 5. verses 6 7 8 9. Therefore we are alwaies bould though we know that whiles we abide in the body we are absent from the Lord. For we walke by faith and not by fight Neuertheles we are bould and lone rather to remoue out of the bodie and to dwell with the Lord. Marke this well that the soule is at home with the Lorde so soone as it leaueth the body Wherefore also The Danger of not beleeuing this Article as the Apostle addeth further We couet that both abiding here and departing from hence that is both in life and in death we may be acceptable to him Fiftly all such may and ought according to the last branch of the answer comfortably commend their soules to God in all dangers after the example of Dauid Psal 31.5 And euen at the point of death it selfe after the example of our Sauiour Luke 23.46 And of Stephen Acts 7.59 as wee haue seene before Such are the duties of faith concerning the comfort of the blessed immortality of the soule Question NOw in the last place of our inquirie touching the same Seeing we ought to be euery way thus carefull ouer our soules as hath beene declared Is there not great danger in that secure neglect which is commonly among all sorts of people as if they needed not to be any thing at all or very little carefull about this blessed immortality which you speake of Answer Yes no
any one of them but he may iustly be said in effect to denie them all And this is the cause why the Apostle is so earnest in the proofe of this Article But let vs heare the Apostles owne words Quest And first which are his words concerning his Apostolical authority Answ Verse 3. First of all saith he I deliuered vnto you that which I receiued how that Christ arose the third day c. Expli Here is a plaine proofe in deede from his Apostolical authoritie confirmed by the authoritie of our Sauiour Christ himselfe who put him into the office of Apostleship and deliuered vnto him the doctrine which he had preached Question In the next place which are his words of confirmation from former Scriptures Answer Verse 4. He saith to this end that he preached the resurrection of our Sauiour according to the Scriptures Explication and proofe He doth so in deede and namely in the 4. verse And he may well affirme it to be according to the Scriptures For as we haue seene in the handling of the Article of our Sauiours rising the third day from the dead that it was often prophecied of and foretolde in the olde Testament both in the booke of the Psalmes and also in other places of the holy Prophets Question Now thirdly how doth the Apostle reason by his argument of paritie or equall comparison Answer 4. To this purpose hee saith that hee had preached the resurrection according to the Scriptures as well as he had done the death and buriall of our Sauiour Explicatiō It is true And herein hee putteth the Corinthians well in minde that they ought by good reason constantly to beleeue this Article from the authority of the holy Scriptures as well as either of them And the rather also because this is as certainly confirmed by historicall testimonies of sufficient and authenticall eye-witnesses as either of the other were as the Apostle sheweth further by sixe seuerall appearances of our Sauiour after that he was risen from the dead and came out of his graue as it followeth in the text verses 5.6.7.8 Let vs heare the Apostles words Question Which are they Answer 5. He was seene of Cephas that is of Peter then of the twelue 6 After that he was seene of more then fiue hundreth brethren at once whereof manie saith the Apostle remaine vnto this present and some also are a sleepe 7. After that he was seene of Iames then of all the Apostles 8. And last of all saith S. Paul he was seene also of me as of one borne out of time Explication Here is very great euidence in deede and an vndoubted certaintie from historicall proofe touching the fulfilling of all former prophecies in this behalfe as it must needes be acknowledged And these manifold appearances of our Sauiour Christ after his resurrection were not onely so many proofes and confirmations of his owne resurrection as we haue seene more at large in the opening of that Article but they are also as many proofes and assurances to vs that if wee beleeue in our Sauiour Christ our bodies shall likewise be raised vp againe to glory at the last day as the Apostle in this place giueth vs further to vnderstand And let vs herewithall well consider also that in so much as the holy Apostle S Paul did by diligent and earnest preaching deliuer the testimonie of the witnesses here mentioned concerning the sundrie and often appearances of our Sauiour after that he was risen that therefore they are to be esteemed of necessarie vse and profit that they should be preached and accordingly that all whatsoeuer diligence and care which is vsed both in preaching and hearing and studying of them is so authorised by the holy Apostle that we neede not account our former labour therein to be repented of but rather that wee are greatly to blesse and praise God with all our hearts for his gratious direction and assistance therein that we ought to haue often recourse to the same doctrine and to be as readie to preach and heare it againe when iust occasion shal be offered as we were before Thus much concerning the historicall warrant and confirmation of the resurrection of our Sauiour according to the propheticall predictions foretellings of the same Where this is in no wise to be neglected touching the Apostles owne testimonie which he hath giuen vnto it vpon his own certaine knowledge in that he sawe our Sauiour after his ascension which he could not haue done if hee had not beene risen againe that though he doth after his wonted manner confesse and bewaile his sinnes and vtter his vnworthines to be an Apostle yet he doth it in such sort that is with such holy skill and dexteritie that he doth so much the rather magnifie the credite of his Apostleship and of this his present testimonie by how much hee doth more highly extoll the grace of God in that he of his infinite mercie had vouchsafed to appoint him though most vnworthy to that so high an office But letting fall all comparison and leauing the matter indifferently to bee considered hee concludeth after this manner that whosoeuer were the instruments of God to Preach the doctrine which he speaketh of the Corinthians could not denie but that they had heard it preached yea so effectually that by the grace of God and blessing of his holy Spirit they were confirmed in their hearts to beleeue the vndoubted truth thereof And thus hee maketh a notable transition to the disputing of the first question Question In what wordes doth the holy Apostle contriue this artificiall part of his speech Answer 8. Last of all saith he as we reade verses 8.9 10.11 he was seene also of me as of one borne out of time 9. For I am the least of the Apostles who am not meete to bee called an Apostle because I persecuted the church of God 10. But by the grace of God I am that I am his grace which is in me is not in vaine but I laboured more aboundantly then they all yet not I but the grace of God which is with me 11. Wherefore whether it were I or they so we preach and so haue ye beleeued Explicatiō Thus then in these wordes the diuine art and skill of that holy wisedome which God gaue to his blessed Apostle is very plaine both for the vpholding of his Apostolicall credite in his vnfained abasing of himselfe and also in his most commodious transition from the ground of the question to the disputation it selfe as wee shall see further by the wordes which followe in the 12. verse Question Which are they Answer 12. Now saith Saint Paule vpon the premises if it be preached that Christ is risen from the dead how say some among ye that there is no resurrection of the dead Explicatiō Here it is plaine that the holy Apostle entereth to dispute the first question from the former ground of our Sauiours resurrection
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
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