into heauen so that he died not after the common manner of men The burnt-offerings of the lawe ascending by fire from the altar vp to heauenward from whence they were called in the holy language gnoioth of gnala ascendere to ascend they represented to the faithfull that their sinnes are so done away by the sacrifice of Christ and their persons so accepted that the way to heauen is by his sufferings prepared for them The scape-goate also in the law may not vnfitly be a representation hereof To speake all in a word the promise of euerlasting life to the Church and people of God was as we may say the life of the couenant of God made at the first and often renued to his people and namely to Abraham Isaak and Iacob according to that interpretation which our Sauiour himselfe gaue of it against the contrary errour of the Sadduces as we haue seen before Whence also he saith expresly Ioh. 17.3 This is eternall life that they know thee the onely true God and whom thou hast sent Iesus Christ And the Apostle of our Sauiour 2. Tim 2.9.10 certifieth vs that our saluation was giuen vs through Iesus Christ before the world was But as hee saith further is now made manifest by the appearing of our Sauiour Iesus Christ who hath abolished death and brought life and immortality to light through the Gospel That is to say it is now more clearely more generally made manifest in the Church then it was before Thus then we seeing that this Article hath sufficient ground and warrant in the holy Scriptures let vs in the next place come to the sense and meaning of it Question WHat therefore is the meaning of these words The meaning of the article I beleeue the euerlasting life Answer It teacheth me and all Christians to beleeue that after this natural life ended there is another life and another world which God hath prepared and will certainely giue to his elect wherein the whole catholike Church of Christ shall glorifie and praise God and be partakers of his heauenly glory for euer through the worthines and efficacie of the death and resurrection of our Sauiour Christ who to the same end and purpose liueth and raigneth for euer and euer with him It teacheth me also to beleeue that I my selfe being a member of this Church of God The meaning of the Article shall haue my part and portion in this euerlasting life and in the happines and glory thereof in soule first after my bodily death immediately and at the appearance of our Sauiour Christ to iudge the world both in body and soule together world without ende Yea I beleeue acccrding to this Article that through faith I haue alreadie an entrance into euerlasting life euen while I remaine yet in this transitorie world and in that mortall body which I carrie about with me here It is true according to that of our Sauiour Christ Iohn 5. â—4 Verily verily I say vnto you he that heareth my word and beleeueth in him that sent me hath euerlasting life ExplicatioÌ„ proofe and shall not come into condemnation but hath passed from death vnto life Likewise according to that of the Apostle Paule alledged before Romanes 8.6 The wisedome of the Spirit is life and peace And verse 10. If Christ be in you the body is dead because of sinne but the Spirit is life for righteousnes sake Read also Gal 2.20 Thus I liue not I now but Christ liueth in me And Colos 3 4. When Christ which is our life shall appeare then shal yee also appeare with him in glory And 1. Pet 1 3 4. We are now begotteÌ„ to a liuely hope to an inheritaÌ„ce immortal c. And ver 23. Being borne anew not of mortall seed but of immortall c. And 1 Ioh 3.14 We know that we are translated from death to life because we loue the brethren To the better and more distinct vnderstanding of this Article it is necessarie that we doe first of all presuppose three things The first is the spirituall death of the soule in a seperation from the fauour and loue of God The second is the naturall death of the body which is caused by the seperation of the soule from it both of them being fruites of sinne though to the godly by the mercies of god through our L Ie Ch the bodily death is but the way to a better life that is to this most endles happy life whereof we speak The third is the revniting of the soule to the body at the resurrection thereof Of the which things we haue heard before And the Apostle comprehendeth them all in one sentence where he sheweth what is the issue of all Gods mercies toward vs through our Sauiour Christ saying thus Rom chap 5 21. That as sinne had reigned vnto death so might grace also reigne by righteousnes vnto eternall life through Iesus Christ our Lord. And ch 6.23 The wages of sinne is death but the gift of God is eternall life through Iesus Christ our Lord. It is further also necessarie to the vnderstanding of this Article that we doe consider what manner of life this euerlasting life is namely such a life as for the excellencie and glory of it is incomprehensible yea so as the most sharpe sighted of the seruants of God could not comprehend and discerne the hidden excellency of it as we may read 1. Cor 13.9.10.11.12 2. Ep 12.1 2.3 We know in part saith Saint Paule c. And Colos 3 ver 4 Our life is hidden with Christ in God Likewise saith the Apostle Iohn 2. Ep 3.1 2. We know not what we shall be Reuel ch 21 cha 22. We may easily perceiue that the Spirit giueth vs to vnderstand that no creature no nor al creatures either vnder heaueÌ„ or in the visible heauens are sufficient fully to expresse the perfect glory of it For as there we read the light of the Sun is accouÌ„ted too base a light for it c. It is such an eternal life saith the same Apostle as hath immortall glory ioined with it 2. Tim 2.10 And 2. Cor 4.17 a most excellent glory of full weight yea aboue all weighing by any humane balance c. Neuertheles it is meete yea rather so much the more necessarie that wee should succour and relieue the weakenes of our vnderstanding by such similitudes whereby it pleaseth God to shadowe it forth vnto vs. And namely in that hee compareth it to the enioying of an inheritance Act 20.32 Rom 8.17 And Ephes 1 18 of a rich and glorious inheritance And Colos 1.12 of an inheritance of the Saints in light And 1 Pet 1 4 as was alledged before of an inheritance immortall and vndefiled that neuer fadeth c. In that also he compareth it to a iewell which is better worth The Promise then all whatsoeuer beside as Matt 13. in the parable of the precious pearle and also of the treasure hidden in the
flocke shall be scattered And againe verses 54 and 56. And chap 27. verse 9. 35. Likewise Marke 14 verse 21 27 49. And chap 15 28. Luke 22 37. Iohn chap 13 18. And chap 18.9 And chap 19 verse 11. Our Sauiour telleth Pilate that hee could haue had no power at all against him except it had beene giuen him from aboue And verses 24 28 29 36 37. To this purpose also let it be obserued that God by his speciall prouidence disposed of the time of the death of our Sauiour Christ according to his owne pleasure against the minde of his aduersaries to the end that euen the time it selfe might as it were speake with liuely voice that Christ is our true Passeouer Reade Matth 26 5. Iohn 19 13 14. And beside this very time they had no power to accomplish that which their malice intended as our Sauiour himselfe giueth to vnderstand Matth 26 55. And the Euangelist Iohn chapter 7. verse 30.44.45 46. And againe chap 8.20 No man laied handes on him for his houre was not yet come And now howsoeuer the Iewes did most wickedly in all that they did against our Sauiour seeing all proceeded of their owne malice without any cause giuen by our Sauiour yet that God neuertheles did in his most holy wisedome and in most perfect righteousnes and mercie ordaine that our Sauiour should thus suffer it may be euident both from those most holy ends which he propounded to himselfe and also by the most holy meanes it selfe which he vsed to effect and bring to passe the same The ends which God propounded to himselfe were his owne glorie and the saluation of his elect The meanes thereof is such as setteth out his most holy and excellent wisedome insomuch as therein he approueth himselfe perfectly iust and perfectly merciful in sauing poore sinners perfectly iust in punishing our sinnes fully and perfectly in our Sauiour and perfectly mercifull in the free pardon and forgiuenesse of our sinnes and in the free gift of eternall life for our SAVIOVRS sake albeit wee 〈◊〉 selues neither haue made neither can possibly make any satisfaction to the iustice of GOD for the least of our sinnes Thirdly that our Sauiour Christ had to deale with the strict iustice and seuere wrath of God it is euident Luke 22.41.42.43 44. And Mat 26.39.42.44 and chap 27 46. For it is to him alone that he praieth in his bitter agonie that if it were possible hee might haue beene deliuered from that cup of his wrath which then hee felt to bee prepared for him And to him alone hee maketh his mone when the same was powred downe into his bowels and was as a most sharpe fire in his bosome c. as wee haue seene at large heretofore This is so necessarie to be obserued that we shall vnderstand no part of the sufferings aright vnlesse wee consider the stroake of Gods diuine iustice therein The same places doe declare also according to the fourth and fift obseruations that the sufferings of our Sauiour Christ were most sharp and extreame yea and by the whole course of the holy storie of his suffering wee may easily perceiue according to that which hath alreadie beene saide of them that they were all of them in their seuerall kindes very grieuous and full of the greatest indignitie that might bee vnto so reuerend a person as our Sauiour was So that it may truly be saide that they were a hellish that is a most painefull and ignominious kinde of sufferings more inward in soule then outward in body as hath beene further declared heretofore answerable to the similitude of a cuppe and potion whose working is inward and according to those speeches of the holy Prophets Psal 30.3 and 86.13 and 116.3 and Ionah chap 2.2 And thus we may truly say as a learned minister of the Gospell saith Vnicus Iesus Christus suo corpore crucifixus noster est Seruator longe aliud maius crucis onus anima sua perpessus nimirum iram Dei aduersus nostra peccata cui ferendae vel ipse Christuâ— impar fuisset nisi Dietate sua sistinente ipsum tantum abest vt hac in parte potuerit vlla re creata inuari Beza Hom in hist Passionis 27. That is Onely Iesus Christ crucified in his body is our Sauiour who suffered a farre other manner and a more burthensome crosse in his soule then that euen the wrath of God against our sinnes to the induring whereof euen Christ himselfe had beene to weake saue that his Godhead did sustaine himselfe so farre was it off that any creature could relieue him The want of which due consideration hath caused some to thinke that Christ should descend to Hell to suffer there and other to seeke to reitterate the sacrifice of Christ in the Masse or to eeke the merit of CHRISTS sufferings by the merite of their owne workes as if the sufferings and sacrifice of our SAVIOVR were not of themselues once for all fully sufficient Sixtly that our Sauiour Christ of his vnspeakable loue did most willingly indure all his sufferings yea euen the most grieuous of them for our sakeâ— how vâ—worthie soeuer we are to be any thing at all respected of him it doth plentifully appeare both by his owne practise and also by sundrie other testimon es of the holy Scriptures By his practise in that hee goeth vp to Ie uâ—alem though hee knewe pefectly that at the same Passeouer hee should be betraied most shamefully intreated and at the last most cruelly crucified as Iohn 12 2â—.24 The houre is come c. And chap 13.1 Now before the feast of the Passeouer saith the Euangelist when Iesus knewe that his houre was come that hee shouâ—d dâ—part out of this world vnto the Father for as much as he loued his owne which were in the world to the ende hee loued them c. And chap 16.32 and chap 17 1. Read also Mat 20.18 Behold wee goe vp to Ierusalem and the Sonne of man shall be deliuered vnto the chiefe Priest Likewise Luke chap 18 3â— Now when our Sauiour came to Ierusalem what doth he doth hee withdraâ—e himselfe Nay hee knoweth the desire of thâ— Iewes to apprehend him when he should be from the people lest they should mâ—ke some vprore and knowing also that the Diuel had put into the heart of Iudas to betraie hâ—m according to that their desire he goeth in the night to such a place aâ— was knowne to Iudas and whether he knewe that Iudas would guide the chiefe Priests and their companie to apprehend him Yea and when the companie commeth our Sauiour flieth not one steppe from them Nay he goeth to meeâ—e them aâ—d yeeldeth himselfe into their hands Yet so as he letteth them well perceiue both by word and by deede that vnlesse he of hiâ— owne accord had beene willing to be apprehended they could haue had no power ouer him as wee haue seene alreadie in the course of the Storie The same thing is
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
of their soules and therefore as they liue immortality in their soules which are one part of his creation so shall they also in their bodies But of this more in the promise This second reason thus concluded from an absurditie which must needes followe vpon the deniall of the resurrection of the body insomuch as the bodies of the faithfull are oftentimes most cruelly persecuted here in this world where they are as strangers while the wicked are at ease and prosper growing as it were in their naturall soile the Apostle also hauing before noted many other absurdities which might iustly make all the aduersaries of this Artiticle ashamed of their part now henceforth hee doth as it followeth in the text call the aduersaries thereof backe againe to the ground of the truth called by them into question And he affirmeth against them that there is most certainely a resurrection of the body to come for the benefite of the faithfull insomuch as our Sauiour is out of all doubt bodily risen againe The which ground of the question hauing beene before so proued by him he doth furthermore illustrate the same by two notable similitudes or comparisons The former whereof is set downe in the 20. verse Question Which are the wordes of the text Answer 20. They are these But now saith the Apostle is Christ risen from the dead and was made the first fruites of them that slept Explicatiō This first similitude or comparison is taken from a certaine ordinance of God prescribed as we know in his holy law to illustrate cleare the matter in question after this manner For like as when according to the appointment of God the first fruites of the yearely renewing of the fruites of the earth were duly offered as an homage or rather as a religious profession of spirituall allegiance and subiection due vnto him then all the whole crop of their corne or increase of their vineyeards or of the flockes of their sheepe c. were sanctified to the free vse and benefite of the people of God so also yea much rather insomuch as God hath ordained that the whole Church should enioy the benefite of bodily resurrection by the resurrection of our Sauiour it cannot be as the Apostle giueth to vnderstand but seeing our Sauiour who is as the first fruits or a sacred pawne and pledge of the resurrection is risen againe the faithfull also shall doe so when the time therevnto appointed of God is come This therefore is the former of the two similitudes Question Now which is the second Answer It followeth in the 21. and 22. verses in these words 21. For since by man came death by man came also the resurrection of the dead 22. For as in Adam all dye euen so in Christ shall all be made aliue Explication The holy Apostle hauing as wee saide laied a sure foundation before obserueth now a good proportion in this his second comparison For the resurrection of our Sauiour through his righteousnes and obedience and therewithall by reason of his satisfaction for our sinnes must needes be of as great vertue and grace if not of greater to giue life and resurrection to the bodies of his Saints after death then Adams sinne was to bring death vpon the bodies of all mankinde According to that which this same our Apostle writeth Rom 5 verse 17. For as he saith there if by the offence of one death reigned through one much more shall they which receiued the aboundance of grace of the gift of righteousnes reigne in life through one that is Iesus Christ And againe verse 21. That as sinne had reigned vnto death so might grace also reigne by righteousnes vnto eternall life through Iesus Christ our Lord. In the which wordes though the direct purpose of the Apostle be to proue and illustrate the doctrine of our iustification by our Sauiour Christ yet the force of his reasons and of that comparison which he maketh doe extend themselues as farre as doth the present question which wee haue in hand insomuch as the resurrection of our bodies is a fruit of that iustification which our Sauiour hath procured vnto vs and to all that doe truly beleeue in him Yet let vs marke that were as in our text the Apostle saith generally that as in Adam all dye euen so in Christ all shal be made aliue we must restraine his words answerable to the limits of the question in hand that is to the resurrection of the bodies of the faithfull For notwithstanding the bodies of the wicked shall rise againe also yet because that shal not be so properly an effect of the resurrection of our Sauiour as of the iustice of God to take vengeance of their sinne in their bodies as well as in their soules therefore we are to disburthen this question of that consideration at this time Now therefore that we may proceed Whereas it might be obiected and demanded why then doe we not see the bodies of the faithfull to rise againe as the bodie of our Sauiour is risen The holy Apostle doth prudently preuent that obiection as we may perceiue by his words immediately following to wit in the 23. verse Question Which are those wordes of his Answer 23. They followe thus But euery man in his own order the first fruites is Christ afterward they that are of Christ at his comming Explication and proofe That is to say Howsoeuer the faithfull doe not rise againe the third day after that they dye as our Sauiour did no nor the third yeare no nor many hundreths of yeares after as we haue had experience by the space almost of sixteene hundreds of yeares alreadie since the resurrection of our Sauiour yet the bodies of euery one of them shall certainly be raised vp at the time appointed and determined of God to that ende Which time all the faithfull are with patience to waite for Yea euen with this minde that it may aboundantly suffice vs all that we haue the promise of God for our assured resurrection at the last day And this patient waiting for it by faith is necessarily to be obserued of vs lest after the manner of proude and presumptuous heretickes we goe about ambitiously to preuent the Lord to our vtter destruction For verily the want hereof is no small cause that many will needs haue their heauen here and that therefore they willingly imagine that the resurrectiō is past alreadie c. And so both destroy their owne faith and the faith of so many as will be led by them as we shall haue further occasion to consider hereafter Hitherto of the two former reasons of the holy Apostle for proofe of the first question with the illustrations and comparisons belonging vnto them The third reason nowe followeth And that by occasion of the mention of the time when the resurrection of the bodies of the faithfull shall bee to wit at the comming of our Sauiour at the ende of the world as it followeth
not yet humbled to shewe forth the fruits of their repentance 2. Cor 12 21. Herevnto allso doth the exhortation and rebuke tend which the Apostle Peter maketh to Simon the sorcerer that he should repent shew forth meete tokens of repentance touching his speciall sin of going about to buy the gifts of the holie Ghost with money but with a better minde then hee had seemed generallie to haue repented of all his sinnes before Act. 8.13.23 And hereof we haue a liuely representation giuen vs by our Sauiour Christ Luke 18.13 in the parable of the penitent Publican who standing in the Temple farre off would not so much as lifte vp his eyes to heauen but smote his breast saying O God be mercifull vnto me a sinner And in the old Testa we haue like notable examples of priuate repentance Of Dauid in his chamber in the night and vpon his bedde Yea many nights night after night as Psalm 6. I cause my bed saith hee euery night to swimme water my couche with my teares Read also Psal 38.1.2.3.4 c. Likewise we haue the notable example of king Hezekiah who wept sore prayed to the Lord confessing his sins yet withall comforted his distressed soule frō the testimonie of a good conscience because he knew that he had walked in truth with a perfect heart in some good measure before the Lord Isa 38.2.3.4 And the Lord cast all his sins behind his back ver 17. Moreouer concerning Iosiah this we read that his heart melted at the hearing of the law red and hee humbled himselfe wept and rent his clothes Wherefore God was mercifull to him 2. Kings chap 22.10 c. The publike profession and fruit of which his humiliation and repentance is recorded in the next Chapter of the same booke By the which examples of these so good and holy seruants of the Lord who excelled in all grace and vertue Wee are iustly to learne that not onely men altogether wicked and at their first conuersion onely are earnestly to repent them of their sinnes but also that it is the dutie euen of godly men alreadie conuerted and turned to god to renewe their repentance vpon speciall occasions of their often falls which sometime fall out vppon humane infirmitie yea sometimes of grosse negligence c. In which respect worthily doth Caluin that blessed light in the interpretation of the word and Gospell of Christ distinguish concerning the repētance both of the one sort also of the other Harm Euang in cap. 15. vers 10. Lucae And Likewise in his Institutions Lib. 3. Cap. 3. Sect. 18. The name of repentance saith hee is sometimes restrained to the conuersion of those that being altogether estranged from God are raised as it were from death to life that is from dead workes and their death in sinne to serue the liuing God in the duties of true righteousnesse and holinesse before him and vnto such euen of his owne people as haue after a sort fallen away from the Lord and shaken off his yoake by giuing themselues to Idolatry for a time Whereas otherwise the meditation and practise of repentance must as hee truly saith be continuall through the whole course of our life Neither doth that speciall repentance of some take away that which must bee ordinarie for all seeing the daily sinnes of all doe giue vnto euery one iust occasion to profit daily therein Neuertheles as hee further addeth in that place of Luke it is one thing after that a man hath once entred a right course to labour still to hold out in the same though erre while hee trip or fall and goe astray and an other thing for a man that is altogether out of the way to recouer himselfe and to beginne a straight course as it were from the barriers or lists and beginning of the race For such a repentance is not necessarie for them that haue already begunne to frame their liues according to the rule of Gods lawe in leading a holy and godly life howsoeuer it bee necessarie for them to sigh vnder the infirmities of their fleshly nature and to vse all good diligence for the correcting of them And this difference as hee well obserueth in his Institutions the place also aboue alledged is diligently to be marked of vs lest securitie creepe vpon vs as if repentance did onely belong to a fewe who are outragious in sinne and that the care of mortifying the flesh did no longer appertaine vnto vs in regard of those pleasing lusts and other sins which doe euer and anone spring out of vs. So then we may conclude that after we haue repented of our grosser sinnes which in the beginning of our calling haue beene discouered vnto vs wee must according to the further light of knowledge making our more secret sins and corruption manifest vnto vs increase our repentance that sinne may more and more decrease in vs. Neither must we repent vs onely for minding and doeing such thinges as bee simply vnlawfull but also for our abuse of lawful things yea for that we cannot vse them so wisely purely temperatly soberly as we ought I meane apparell meate and drinke sleepe the mariage-bedde c. Yea it is our dutie to repent vs continually concerning our abusing of the best gifts and graces which God hath giuen vs and concerning the best things which we doe for that we cannot in the doing of them so holily and religiously vse the name of God either in his word Praier Sacraments or Sabbaths as wee ought to vse them to his honour and glory and for that wee cannot so dearely loue nor so aboundantly imploy our selues to profit our brethren as wee ought in and for the Lords sake both to loue and also in loue to labour to profit them Repentance therefore is not a sigh and away nor the worke of a day or two onely but it is to bee extended to the whole number of all the daies of our liues that sinne daily decaying godlinesse may continually prosper c. These things thus hetherto obserued wee cannot but perceiue that where is repentance as touching the substance of it as one may say standeth in the mortifying of sinne and in rising vp to newnes of life the which also is otherwise called the breaking vp of our fallow grounds that we sowe not among the thornes but that we be circumcised to the Lord c. Ier. 4.4 And the renting of our hearts and not of our garments c. Ioel. 2.13 and the putting off of the old man which is corrupt through deceiueable lustes and the putting on of the new c. Eph. 4.22 23.24 We may hereby perceiue I say that repentance hath diuers appurtenances or helping graces to the through happy effecting of it I would haue you therefore after this long breathing giuen you to shew both more immediatly and also more remouedly what graces are necessarie both for the mortifying of sinne and also for quickning to newnes of
people vnder that word God which noteth his Almightie power this promise is alwayes assured vnto vs. Of the which point seeing wee haue spoken before wee will not now staye any longer to alledge the particular testimonies of it LEt vs come to the comforte which may arise in our heartes from beliefe in the Almightie power of God Question What may the comfort hereof bee vnto vs Answere First faith in the Almightie power of God our heauenly Father is exceedingly comfortable because hereby we are assured that no strength of sinne or of the world or of the Diuell shal be able vtterlie altogether to hinder the conuersion of anie whose hearts God mindeth to conuert and turne vnto him nor to with-holde any grace from vs which is necessarie to saluation or to the comfort of this life Secondlie because nothing can at anie time vtterlie perverte and turne away anie from God againe after that God hath once converted them to him and giuen them a true and liuelie Faith Thirdlie because it is a speciall incouragement and prop to the supporte of our faith in all our prayers which we doe make vnto God Fourthly because it animateth and incourageth vs against all tyrannicall boysterous terrour which any would dismaye vs withall in so much as wee knowe certainlie that none can doe the â—east euil against vs further then our heauenly Father shall thinke good to per mitte them And herevpon ariseth another comfort that although it doe please God to let anie trouble tarie long vpon vs as wee count length of time yea though he should not at all deliuer vs out of the present trouble and triall that it is not because hee is not able but because hee seeth it not either to be so meete for vs or that it is not so much to his honour and glorie that wee should be deliuered according to our desire Last of all faith in the Almightie and Fatherlie power of God is in speciall manner comfortable because it giueth vs singular assurance that nothing shal be able finallie to frustrate our eternall happines and saluation Exâ—â—â—cation and proofe The comforte of these excellent fruites and benefits of beliefe in the almightie power of God it is included in this that GOD is our FATHER as wee haue seene before like as also the promise of God in the same respect is as wee called to minde euen nowe Neuerthelesse in so much as this comfort that God is our Father is more expreslie inlarged from the further consideration of this that the same our Father is Omnipotent or Almightie it shall The Comforts through the blessing of God bee worth our labour to seeke after those confirmations from whence this further inlargement of these excellent comforts may be more plentifully warranted vnto vs. First therefore that nothing is or can be able by any resistance against the most gracious and fatherlie power of our good God vtterlie altogether to hinder the conuersion of anie that doe belong vnto him it is euident from the testimonie of our Sauiour Christ Mark chap. 10. verses 23. c. 27. Howe hardly saith hee to his Disciples doe they that haue riches enter into the kingdome of God But hee himselfe answereth the difficultie and saith With men it is vnpossible but not with God For with God all things are possible And Matth 3.9 God is able saith Saint Iohn Baptist of these Stones to raise vp children vnto Abraham And Rom chap 11.23.24 God saith the Apostle Paul is able to wit by his all-sufficient grace and powerfull mercie to grafâ—e the Iewes into their Oliue tree againe And 1. Cor 1.25 c. The weaknes of God is stronger then man c. And againe God chooseth the weake things of the worlde to confound the mightie things c. And things that are not to bring to nought things that are Moreouer Acts 11.17 the Apostle Peter reporting the conuersion of the Gentiles to the other of the Apostles Foras-much saith hee as God gaue them alike gifte as he gaue vnto vs when wee beleeued in the Lorde Iesus Christ who was I that I could let God Then as it followeth in the Text The rest holde their peace and glorified God So then no sinnes great or manie or of neuer so long continuance nor anie thing else is any kinde of way able to hinder the strong streames of Gods great mercie whereby hee maketh glad the hearts of his children And let it be diligently obserued of vs concerning this first branche that neither this Knowledge nor Faith nor Repentance nor any other Grace can be begonne in vs much lesse continued augmented but by the powerfull working of Almightie God euen against the strongest gates power of hell For the proofe of the second branche of this Answere call to minde that mentioned before out of the 10. chap of the Euangelist Ioh verse 29. wher our Sauiour Christ after that hee hath assured his Disciples of his owne constant mercie hee testifieth thus of God the Father My Father saith hee is greater then all and none is able to take my sheepe out of my Fathers hands And againe the same Euangelist in his first Epistle chapt 4. verse 4. Call to minde also Rom 11.20 The giftes and calling of God are without repentance And 2. of Timoth 2.19 Thirdlie that our faith in the Almightie power of God our heauenly Father is a singular incouragement to Praier and a chiefe Supporter euen of faith it selfe it may be euident from the practise of our Sauiour Christ in his Praier which he mâ—de in one of his chiefe distresses saying Abba Father all things are possible vnto thee Marke 14.36 And likewise the conclusion of that praier wherin he hath taught vs how to pray it is an euident profe of it in that he appointeth this to be the conclusion of our prayer For thine is the kingdome and the power and the glorie Amen Read also the practise of the Apostles Act 4.24 c. For they make the power of God manifested in the Creation a ground of that their prayer wherin they intreat the manifestation of Gods diuine power in the Ministerie of the Gospell to a new creation as it were of all the faithfull that they might bee made newe creatures to God the Father through Iesus Christ his deare Sonne Coloss 1.11 12 13 c. Fourthly read Dan 3.17.18 For wheras king Nebuchadnezzar had threatned the three men of Israel with the fierie furnace saying proudlie Who is that God that can deliuer you out of my hands They answered the Tyrant boldly and with good courage in the Lord Behold say they our God whom we serue is able c. Read also Psal 3. Ps 27.1 2 3. and Psal 43. Isai 8. verse 9 10 11 12 13. Matth 10 28 29 30 31. and 1. Pet 3.14.15 Fiftlie for that comfortable consequence The Dueties which ariseth from the former comfort consider againe the notable example of the
Answere Adam had yet no sinne and therefore the Lord would laie no paine or griefe vpon him For that is indeed a part of the stipend and wages of sinne ExplicatioÌ„ proofe It is true For not only death is the wages of sinne specially eternall death which is as the last pa Rom â— 23 but also all whatsoeuer is a forerunner and causer of the nâ—turall death And therfore this is reckoned to the man a part of that curse which he brought into the world by his sinne that hee should eate his bread in the sweate of his face and to the woman that shee should trauell and bring forth children in sorrow and paine You answered a while since that God in making man created the bodie first without all life or sense and after that inspired a liuing soule into it but that as touching all other liuing creatures hee made them liuing from the first instant of their creation Can you yeeld any reason why the Lord should do thus Question There is no doubt but God would hereby declare Answere that the nature of the soules of mankinde are greatly differing from the nature of their bodies yea and also euen from the natur in â—ife of all other earthly creatures Question How is that Answere The soule of mankinde is a spirituall and immortall substance not hauing the originall from the earth as the bodie had but more immediatly from the author of life euen from the Lord God himselfe whose glorious Image it beareth This is very euident from the Text it selfe and it agreeth as well to woman aâ— to man for the one as well as the other is said to be created in the Imâ—ge of God And herein especially consisteth the excellency of this speciall worke of Gods creation according to that which was said in the Answere and for the same cause to be a thing worthie of our speciall obseruation LEt vs therefore in the third place consider as diligently as we can concerning this pâ—â—â— Question What was thiâ— Image or likenes of God in the which man and woman were created Wâ—◠〈◊〉 respect of their outward comelines or bodily shape Answere Nothing lesse for as we haue alreadie learned God is an infinite and incomprehensible Spirit and hath no bodily shape at all Question Wherein doth it câ—nsist then Answere It standeth in the spirituall nature and immortalitie of the soule in the soundnes of the wisedome and vnderstanding of the minde in the pâ—â—â—â—e of the will and affection of the heart and in true righte u nes and holines of life conformable to the minde and will and after the example of God himselfe in the imitation of his diuine vertues Yea it standeth in that honourable estate wherein God created and set the whole humane nature euen so farre aboue all other earthly creatures that they are but a little inferiour to the holy Angels Explication and proofe Reade for the proofe of this Psal 8.5 Hebr. â— 9 And Ephes 4.24 And Colloss 3.10 For God renueth vs being corrupted to that integritie wherein hee had at the first created vs. Wherefore concerning the Image of God which man beareth let it be obserued that a God is a Spirit so is the soule though finite As God is immortall so is the soule but not as hauing the fountaine of life in it selfe as God hath The soule is wise c. but not infinite in wisedome c. a God is This l kenes therfore though it be a true likenes to God in many things as touching the nature or kinde of them yet it admitteth an infinite dissimilitude in the degree and measure of all things And touching tâ—â— soule let it be further noted that it is of so excellent a creation that it â—â—bsisâ—ing in it selfe by the gift of God so giueth life mouing anâ— sense to the bodie that though the bodie die yet cannot the soule die but in it selfe howsoeuer by the naturall death seperated from the bodie yet â—â—â—th vnderstandeth and reteineth affection either of ioy and desire in the godlâ— or of griefe and feare in the wicked though wi hout the bodie euen vntill the revniting of soule and bodie againe thenceforth so to continue for euer and euer although we cannot now conceiue the manner how So wonderfull is the creation of God in this his creature Now verily touching this first creation of mankinde if God had made vs onely a little superiour in dignitie to the other creatures of the earth wee cou d not but haue acknowledged it for a great mercie but in that hee hath made vs by creation onely a little inferiour to the heauenly Angels the bountie of his goodnes is euen herein infinitely aboue all that we can conceiue Here therefore without any further discourse we may see according to the third thing worthie to be obserued in the creation of mankind that God did aduance them to a verie high and excellent estate of honour and dignitie And it is particularly euident in this that the Lord placed them in the most fruitfull and pleasant place of the whole earth as it were in a most fine and delicate Orchyard and Garden and gaue them also therewithall the soueraigntie ouer all the foules of the heauen ouer the fishes of the Sea and ouer the beasts of the Earth as we reade how God from the beginning both purposed and also performed to authorise them therevnto not onely in the Text of the 1. chap of Genesis alreadie rehearsed but also in the 2. cha verse 8. c. A portion of the which authoritie hee hath continued to mankinde for Christes sake euen after the fall and reuiued it againe after Noahs flood as we reade Gen 8.20 c. and chap 9.1.2 c. And as we haue experience euen to this day Yet note that all that is said of the excellencie of mans creation is to be referred onely to the glorifying of God and in no wise to puffe vp man in any proud conceit of himselfe For alas he did through his pride loose all his dignitie by and by To conclude this third obseruation concerning the excellent estate dignitie wherevnto God aduanced mankinde Question Why did he at the first create only one man out of the earth and one woman out of his side Answere He did it to the end he might institute and giue a liuely example of that matrimoniall estate whereby onely the Lord required a holy propagation of mankinde in a more honourable manner then any other creatures are multiplied and increased So indeed it is declared to â—roâ— bene the minde of God by the Prophet Malachie chap 2.15 and by our Sauiour Christ Matth 19.4.5.6 NOw let vs come to the fourth obseruation touching the creation of the first man and woman in that they were created the last of the creatures of God Question What may be the reason of that Answere Heerein God doth really vtter and declare his most bountifull fauour and good will toward mankinde in that
in the same chapter from the 4. verse the same is giuen to be considered of vs concerning the wilde goate the wilde asse the hinde and the vnicorne In the first book of the Kings chapter 13.26 God deliuered a certaine Prophet to be slaine of a Lion which met him by the appointment of God to the same ende because hee had disobeyed his commandement Neuerthelesse God so limited and restrained the Lion that hee did not deuoure anie part of him verses 24.25 And Dan chapt 6.22 it is recorded that God did by the ministerie of his holie Angel so shut the hungrie Lions mouthes to whom the Prophet Daniel was throwne that they could doe him no hurt at all because he beleeued in God that he was able to deliuer him But 2. King ch 2. verse 24. God sent two Beares out of a wood and gaue them power to destroye and tare in pieces two and fourtie of those wicked children that mocked the holie Prophet of God Elisha And thus the Prouidence of God reacheth to the gouernment of euerie wilde beast Question Nowe of the brute beastes of the earth that kinde onelie is behinde which creepe vpon the earth What proofe haue you that they also are ruled and gouerned by the prouidence of God Answere Wee reade in the 21. Chapter of the booke of Numbers verse 6. that God sent fierie Serpents among the people of Israel which stong them so that many of them dyed of the inflammation of the poison because of their murmuring against God and his faithfull seruant Moses Explication and proofe The prouidence of God and his gouernment ouer this kinde of creatures euen to the least of them may euidently be argued from hence that it pleased him to preserue a remnant of them that they should not be drowned in the generall deluge or floode as wee reade Gen 7. verses 8.14.17 Wee may likewise perceiue it euidentlie from those punishments which God layed vpon the Egiptians by sending frogges and lice and grashoppers which wee may well enough reckon among the creeping things as beeing neere of kinde vnto them Moreouer we may vnderstand it to be so by this that as hee threatneth so hee sendeth many times the caterpillers and other wormes for the punishment of the sinnes of his people Ioel. chapter 1 4. As also in that vpon their repentance hee taketh them away againe as chapt 2.25 and Malac chapt 3.11 This parte of Gods prouidence is not to be neglected of vs. For it is so farre from derogating from the honour of it as wee shall haue occasion hereafter to obserue further that it doth on the contrary most liuely set out the absolute perfection of it in so much as it extendeth it selfe euen to the most wise iust and exact ordering of the least and basest worme thar creepeth vpon the face of the earth ANd nowe wee come to the last and greatest worke of the creation of the sixth day to wit the making of mankinde Whom as God created by his speciall wisedome so he gouerneth them with their whole posterity with a principall and most prouident care and regarde aboue all other of the earthlie creatures from time to time Not onely before the fall as wee haue alreadie seene but also euer since the fall as wee are henceforth to inquire The which that wee may doe in some commodious course wee must necessarilie proceed by some diuision or distribution of parts or members such as are to be distinguished in this argument For by reason of the fall of mankinde some as reprobates are iustly left in their sinnes wherein also they doe willinglie continue yea and harden their heartes against all holie meanes tending to the contrary Other being elected according to the free grace and mercie of God they hearken to God repent of their sinnes and dutifullie imbrace all meanes and helpes which God vouchsafeth them for their furtherance to euerlasting happines and saluation Wherfore let vs accordingly inquire of these partes of Gods most prouident gouernment as well concerning the one as the other And herein also not onely concerning the bodies and outward estate but principallie concerning the gouernment of the soules and spirits of men Neither yet let vs inquire of particular persons alone but also of Families and whole States Cities Nations and Kingdomes For all are most wiselie and exactly ruled and gouerned not by a generall and confused prouidence but euen by a particular and vigilant care euery way FIrst therefore concerning the wicked what Ground haue you that God by his diuine prouidence gouerneth and ruleth or rather ouer-ruleth and bridleth them Wherein also seeing wee are to begin with particular persons concerning their outward and priuate estate Question What Ground haue you for the proofe of the prouidence of the Lord God herein Answere Wicked Caine the first man after the fall may be a notable example hereof in that the Lorde God minding to make him to bee in the fight of all men a visible and as it were a branded example of his temporall punishment heere in this worlde for his vnnaturall and cruell fratricide or murthering of his godly Brother hee graunted him therefore the protection of his life so that none should take it away from him Though indeede God did this in such sorte that his life had in the bosome of it the continuall discomfort and feare of death yea and therewithall through the guiltenes of a most euill conscience an expectation of a most wofull iudgement to fall vppon him afterward Explicatiō and proof◠So indeede the holie historie it selfe giueth plainely to euerie aduised and attentiue Reader to vnderstand Genes chapter 4.11.12 c. From the which decree of God concerning the safegarde of this wicked mans life so long as it was his pleasure for examples sake to continue the same wee may iustly affirme that the liues of all the wicked are so in the hand of God that none can take life away from them till the time appointed of God be come But when that time is once come God himselfe will roote them out according to their desert and prosper euerie meanes which hee himselfe hath prepared to that ende Moreouer as God maintaineth the life of euerie wicked man so long as he thinketh good to let them liue so he alloweth vnto them the outward meanes and naturall comfortes of this naturall life Matth. 5.45 and Psal 17.14 The which their allowance from God the godlie are warned that they doe not enuie or repine against them for it as wee read Psalm 37.1 and in diuers other places The wicked are partakers also of bodilie health which is a good gifte of God yet so as when they haue abused this gifte to the full measure of their sinne God taketh away both health life as Iob 21.7 c. and Ps 73.3.4 c. Read also 1. Sam 5.6 and 2. Chron 21.12.14.15 Actes 12.23 Isai chapt 37. verses 36.37.38 Neuerthelesse let vs herewithall obserue that the Lord doth
of God is in the ordering of this matter and all other most holy and reuerend And namely in this diuiding of the former sort of the garments by these souldiers and in their casting of lots vpon the seameâ—esse coate he vsed their couetous wanton affection practise to the fulfilling of that holy prophesie which was giuen forth by Dauid concerning this matter well neare 1000. years before it came to passe The which prophesie beside other things foretold coÌ„cerning the sufferings of our Sauiour as we haue seene is plainly extant in the 22. Ps verse 18. They part my garments among them and cast lots vpoÌ„ my vesture And all to this most graue comfortable end that euerie one that waited for the Messiah promised and all Christians also to this day might be confirmed from the euident fulfilling of this and all other prophesies giuen forth by the Spirit of God that this is the verie true Messiah without all lingering after any other THese things obserued concerning the first point which was the deuiding of the garments of our Sauiour before his face we come to the second that is to say the most louing and carefull remembrance which our Sauiour had of his Mother in this time of his bitter suffering vpon the Crosse as it followeth in the Euangelist Iohn vers 25.26.27 Question What is that which he writeth concerning so notable memorable a pointe Answere 25 His words are these Then stood by the Crosse of Iesus his Mother his Mothers sister Marie of Cleophas and Marie Magdalene 26 And when Iesus saw his Mother and the Disciple standing by whom hee loued hee said vnto his Mother Woman beholde thy Sonne 17 Then he said to the Disciple Behold thy Mother and from that houre the Disciple tooke her home vnto him ExplicatioÌ„ Here we haue a most excellent testimony of the perfect righteousnes of our Sauiour Christ aboue all exception in that together with the most patieÌ„t induring of the bitter griefe dolour of the Crosse vnder the burthen of our sinnes layd vpon his holy soule by the hand of his heauenly Father hee vpon the sight of his naturall Mother sheweth himselfe most kindlie naturally affected toward her to the breaking off of the extremitie of her sorrow wherewith her soule no doubt was pierced as with a sword in the beholding of this calamitie fallen vpon her most deare onely Sonne according to that which Simeon had told her by the Spirit of Prophesie 33. yeares before And in this declaration of his most kinde naturall affection he sheweth himselfe to haue a most tender care that shee should be comfortablie maintained in this latter parte of her life wherin she was now growing to be of good yeares therefore sheweth her whom he had appointed to be a speciall stay comfort vnto her as a most dutifull Sonne in stead of him directing her to Iohn for he is the Disciple described to be he whom Christ loued for so Iohn describeth himselfe of singular thankfulnes to Christ for the same his speciall affection toward him And theÌ„ he coÌ„mandeth Iohn to haue a dutifull care of her for his sake eueÌ„ as if she were his natural Mother Thus our Sauiour is vpoÌ„ the Crosse an eminent famous mirrour of all holy obedieÌ„ce to the first table also to the 2. of the righteous law of God by these two notable instances of Patience vnder the hand of his heauenly Father of loue to his natural Mother here on earth And thus also he sheweth himselfe to be a meete Person to offer vphimselfe to God a meete Sacrifice of Propitiation for our sinnes both against God and Man And herewithall likewise the singular wisedome of our Sauiour is to be diligently obserued of vs in the maner of his speaking to her in the whole order which he taketh in coÌ„mitting her to the care of his beloued Disciple For in that he calleth her Woman not Mother substituting Iohn as a Sonne in his stead vnto her and accordingly willeth her to transfer her Motherly affection toward him he giueth her to vnderstand that she is to bend her minde to conceiue of him far otherwise in these his sufferings then of her naturall Sonne that is that hereby he doth the office of an high Priest vnto God of a Sauiour of her all other of his elect that he was by these his ignominious sufferings to enter into his diuine glory to pÌ„oare a heaueÌ„ly maÌ„sion place for her togither with him These things no doubt would our Sauiour giue Marie to vnderstand now according to that she had learned professed of him long before euen while he was yet in her womb Lu 1.31 38. ver 46. c. that thus he might moderate rectifie all disorder or confusion of natural affection that might assaile her by occasion of his so rufull a spectacle as his hanging continuance vpon the Crosse must needs be in her naturall view This manner of the speach and order which our Sauiour tooke and vttered to his Mother on her behalfe at this time as also all other the like moderate mention made of her in the holie Scriptures as Iohn 2.4 Matth 12.48.49.50 Luke 11.27.28 Acts 1.14 is the rather to be well pondered and weighed of vs to the ende we may see the difference yea the contrarietie of the minde and will of our Sauiour Christ concerning his Mother and the doting of our superstitious and Idolatrous Papists in that against all order they ordaine the Mother of our Sauiour to be the coÌ„mander of her Sonne so pray to her c knowing no measure of estimation or honour no nor abstaining from any blasphemous derogation against our Sauiour to the ende they may fulfill their owne deluded fancie to the aduancing of her Neuerthelesse the most excellent vertues of the Virgine Marie the Mother of our Lord are not to be neglected of vs touching that measure of grace wherwith she was by the gift of God indued though not in all full perfection or without all sinne as they dreame And namely herein appeareth an excellent Spirit to be in her in that no discomfort of the outward calamitie of her Sonne could daunt her so that shee should not let him haue the comfort of her presence nor that shee should not declare her loue toward him yea and in that there was in her a seede of Hope concerning a blessed issue against all outward discomfort The like is to be obserued concerning the other two Maries the one the Sister or Kinswoman of the Virgin-Marie the other beeing Marie Magdalene who could not forget the great mercie of our Sauiour in that he cast seuen Diuells out of her So here are three Maries notable patternes for the imitation of all Christian women of what name soeuer they be to learne from them not to be ashamed of Christ no not of Christ crucified and so much the rather
vnderstanding answerable to the cause of it that is to say the loue of Christ the which is said likewise to passe knowledge Ephes 3.19 Fourthly that with this vnspeakable consolation we haue power giuen vs to walke in some measure of holines righteousnes oâ— life we may learne from the grounds of the Apostles exhortation Rom. 6.12 c. For it is grounded in the vertue and efficacie of the death of our Sauiour whereinto we are baptized as we saw before And ch 8.3 God saith the same Apostle sending his own Sonne in the similitude of sinfull flesh and that euen for sinne that is because of sinne he hath condemned sinne in the flesh that is by Christes sufferings in the flesh hee hath vtterly disabled disauthorised sinne froÌ„ all power of condemning the faithful And that hath God done as it followeth in the next verse to the end the righteousnes of the law might be fulfilled in vs to wit by the imputation of the perfect obedience of Christ vnto vs that we also as a fruit thereof might through his spirit of sanctification walk after the spirit not after the flesh To â—he which purpose also he saith further ver 10. If Christ be in you the body is dead because of sinne that is as touching sinne so that it beareth the sway or dominion no longer but the Spirit is life for righteousnes sake Or as touching righteousnes mighty to quicken vs to the actions therof And thus also he deriueth the ground of sanctification from the death of Christ speaking in his own person Gal. 2.19.20 I through the law saith Paul am dead to the law and that I might liue vnto God I am crucified with Christ Thus I liue yet not I now but Christ liueth in me and in that I liue now in the flesh I liue by faith in the Sonne of God who hath loued me and giuen himselfe for me Read also Heb. 9 13.14 For if the blood of Bulles and Goates and the ashes of an heifer sprinkling theÌ„ that are vnclean sanctifieth as touching the purifying of thâ— flesh How much more shall the blood of Christ who through the eternall Spirit offered himselfe without spot to God purge yâ—ur conscience froÌ„ dead works to serue the liuing God Fiftly that by the sufferings death of our Sauiour the blessings of this life are blessed and made comfortable vnto vs we may take one proofe from that which we read Psa 22. ver 26. where this is reckoned for a fruit benefit therof that the poore shal eate be satisfied And ver 29. All they that be fat in the earth shall eate and worship So that both poore and rich feele the benefit of the sufferings of our Sauiour Read also Act. 2.46 Christians did eate their meate together with gladnes and singlenes of heart Praising God they had sauour with all the people And that euen afflictions also are made beneficiall and comfortable vnto vs by the sufferings of our Sauiour see Heb. 12.2 3. c. Where they are held forth for a notable remedy against all fainting wearines in the middest of all trouble reproach yea and as a meanes of making vs partakers of the holines of God our heauenly Father and as leauing behind theÌ„ a quiet fruit of righteousnes Wherevpon the Apostle exhorteth afflicted Christians to lift vp their hands which hang down their weake knees c. verses 10.11.12 And Rom. 8.29 we are made like to the image of our Sauiour Christ by them It is also very comfortable that we in suffering any affliction for the loue we beare to our Sa Christ are for his sake in that hee hath suffered for vs accounted of God to haue coÌ„munion with him in his sufferings and he with vs. Act. 9.4.5 and Colos 1.24 Read also Philip. 3 8.9 10. And Rom. 8.17 If wee suffer with him we shall be glorified with him It is the ordinary and as it were the Kings high way to the kingdom of heauen to passe through many afflictions Act. 14.22 And 2. Tim. 2.11.12 And chap. 3.12 This causeth the seruants of God to reioice and to be of good cheare in the middest of their afflictions according to the exhortation of our Sauiour Luke 6.22.23 And of the Apostle Iames. chap. 1. ver 2. and of Peter 1 Ep. 4.12.13.14 All this doubtlesse is from the merit of the sufferings of our Sauiour for vs insomuch as of punishments they are by the vertue and grace thereof conuerted to be medicines to cure those euils that are in vs such as are selfe-loue and loue of the world c. yea they are turned to be blessed preparations and furtherances vnto vs toward the kingdome of God according to the holy Prouerb chap. 6 23. Corrections for instruction are the way of life And Ps 119. verse 67. Before I was afflicted I went astray but now I keepe thy word And verse 71. It is good for me that I haue beene afflicted that I might learne thy word Sixtly that we haue the right of dominion Lordship ouer the creatures restored vnto vs by the death of our Sauiour read Ps 8. conferred with Heb. 2.6.7.8.9 For though Adam at the first had this dignity by the right of creation through the bounteous mercy of God yet he lost it by his disobedience and presumption against God And he lost it not onely from himselfe but also from vs. Our recouerie of that interest is only by the redemption of our Lord Iesus Christ who alone is the heire of all things so that we are no better theÌ„ intruders and vsurpers of all whatsoeuer we hold not as it were by lease permission or by free deed of gift from him Seauenthly that the naturall death is by his death made a spirituall aduantage vnto vs we may be assured by that which we read Philip. 1.20.21 22.23 This aduantage doth first of all betide our soules in that they cease to sinne and in that they are first receiued to glory and then our bodies who resting from the toile of their labours are freed for euer from their infirmities and diseases and shall at the last day rise againe to the same glory Thus in death we haue through the death of our Lord Iesus Christ a plentifull remedy against death it selfe like as the Scorpion by the skill of the Phisitian yeeldeth a medicine against the venime of the owne stinging and so is also the cause of the owne death vnto it selfe Eightly whereas the holy Angels must needes be enemies against vs because of our sinfull rebellion against God they are nowe made our friends through our reconciliaâ—ion with God by the death of Christ Heb. 1.14 For doubtlesse it is with the holy Angels as with the seruants of a Prince in his Court who when any are in disgrace with the King all stand aloofe from them c. but if the King receiue the same partie or parties to fauour and doe pardon their offence then are they
Iewe and Gentile and that not onely by his owne most holy ministerie but also by the ministerie of his seruants In the 53. cha he prophesieth of his sufferings euen as if he had seene them inflicted vpon him before his eyes And with the same hee doth most sweetly lay before vs and to the view of the eye of our faith what should be and so still are the mighty and effectuall fruites therof to our eternall comfort And in the same chapter he speaketh of the miracles which our Sauiour should work as the Euangelist Matthew doth interpret the meaning of the holy Ghost speaking by his seruant the Prophet ch 8. verses 16.17.18 The which thing also he doth before ch 35.5.6 And beside all this he doth in that 53. chap. foretell the buriall of our Sauiour as it is euident in the 9. verse of the chapter In the 55. ch verse 3. he prophesieth of his resurrection and therein of his preuailing against death to the end he might performe to his Church the fruit and blessing of Gods most gratious couenant The which he could not haue done if he had perished by death as this part of his prophesie is interpreted by the Apostle Paul Act. 13.34 And chap. 61. verse 8. c. Isaiah prophesieth againe of the preaching of our Sauiour and what shall be the singular fruit thereof The which his holy prophesie was performed in part as our Sauiour himselfe certifieth vs at such time as he preached at Nazareth Luk. 4.16 c. His prophesies are many more concerning our Sauiour as euery where is to be read in his booke of his prophesies euen as they haue beene of ancient time compiled and laid together that is euen from the time that it pleased God to publish them to his Church by his holy ministery in the daies of the raigne of Vzziah Iotham Ahas and Hezekiah Kings of Iudah But these shall suffice for our present purpose We haste to the rest The Prophet Ieremiah prophesieth likewise Ieremiah of what family our Sauiour Christ should take mans nature and of that iustification and saluation which should come by him ch 23.5.6 and ch 33.15 The Prophet Ezekiel prophesieth Ezekiel that the Kingdome shall be taken out of the hands of vsurpers and giuen to our Sauiour Christ as of right belonging to him chap. 21. verses 26 27. Moreouer all the visions of Ezekiel from the 40. ch to the end of the booke of his prophesies they are typicall adumbrations or shadowings forth of the excellencie of the kingdome and gouernment of our Sauiour Christ by an allegorical allusion to the Land Temple ceremonies Lawes Common-wealth c. of the Iewes The Prophet Daniel in the 9. ch ver 24. c. he foretelleth the death of our Sauiour yea the yeare of his death and the time of the yeare if we mark well that computation which the Angel of God numbred and deliuered vnto him Hosea prophesieth of the victory of our Sauiour ouer our last enemies death and the graue Hosea chapter 13 verse 14. Yea so that we in him shall likewise ouercome for euer 1. Cor. 15.54 c. Ioel. Ioel prophesieth of the extraordinarie gifts of the holy Ghost which God would giue to his Church immediatly after the ascension of our Sauiour vp into heauen ch 2.28 c. and Act. 2. verses 14.15.16.17 c. And Ioel againe chap. 3.16 c. Amos. Amos foretelleth the calling of the Gentiles as a fruit of the ascension of our Sauiour Christ and of the preaching of his Gospell chap. 9.11 and Act. 15. verses 15.16.17 Obadiah Obadiah likewise doth prophesie of the calling of the Gentiles and of the covniting and conioyning of them with the Iewes to be one Church vnto our Sauiour Christ verse 17. c. to the end Ionah Ionah was a propheticall type of the buriall and resurrection of our Sauiour in that he was three dayes and three nights in the belly of the Whale as our Sauiour himselfe sheweth Math. 12.39.40 and chap. 16.4 Micah Micah prophesieth of the place of our Sauiours birth and therewithall of his kingdome and of his eternall Dietie assuming vnto it the humane nature chap. 5.1.2 Nahum Nahum prophesieth that the Lord should returne with the excellencie of Iacob that is with our Sauiour Christ the Sonne of God on the behalfe of his Church against the Assirians as Iunius interpreteth posteriori Bib editione cha 2. verse 2. Habbakuk Habbakuk setteth down the excellent doctrine of our iustification by faith in Christ chap. 2.4 as the Apostle Paule doth interpret those words of the Prophet Rom. 1.17 and againe Gal. 3.11 and Heb. 10.38 The iust shall liue by faith Zephaniah Zephaniah prophesieth of the calling of the Gentiles and of the sanctifying gifts and graces of the Spirit which should be giuen them through the grace of our Sauiour Christ and by his Gospell to wit faith and repentance with forgiuenes of sinnes and euerlasting life Haggai How the Prophet Haggai prophesied of our Sauiour we haue partly seene before in that the second Temple should be made more glorious then the former by the comming of him being the Lord of glory into it and by his preaching in it c. Moreouer hee prophesieth of the mighty power of the Gospel in the conuersion of the Gentiles to God vnder these significant speeches of shaking the heauen and the earth And that the kingdome of our Sauiour shall ouerthrow all the kingdomes of the heathen chap. 2. verses 3.4.5.6.7 8. And verses 22.23 And all this vnder the name and person of Zerubbabel a Prince of Iudah one of the Ancestors of our Sauiour who was also by the appointment of God a type and figure of him Zechariah Zechariah in the first chap. of his holy Prophesie ver 8. c. he sheweth that in a vision our Sauiour Christ represented himselfe vnto him in the forme of a man and as an Angel of the Lord to whom other Angels doe serue for the helpe of the Church against the aduersaries thereof And in the same chap. he sheweth further that this chiefe Angel is a mediator vnto God for mercy in the behalfe of his Church In the 2. ch he telleth vs that he had another vision wherin this Angel informed him by another Angel that the Gentiles should be called to be one Church with the Iewes in the faith of the Gospel In the third chapter he saw in another vision the same Angell euen our Sauiour in the likenes of an Angell rebuking Sathan for hindering the peace and prosperitie of the Church And he sheweth also that hee vsed the ministerie of the other Angelles his seruaunts to further the prospâ—â—itie thereof Yea the Prophet sheweth that this Angell assured Iehoshua the high Priest The proofe of his resurrection by his first appearance all that should faithfully serue God in the ministery of his holy ordinances that the Lord would giue
same end blesse the same his Apostles and leaue his blessing behind him to the effecting of his good will and pleasure for the calling sanctification and saluation of his whole Church to the end of the world ExplicatioÌ„ This questionles must needes be esteemed a singular comfort And the rather if as was noted partly before and may well be called to minde here againe that the blessing of our Sauiour Christ is infinitly to be preferred before the pronouncing of blessing by any other either holy Priest of the Lawe or most faithfull minister of the blessed Gospell For as the one did blesse so doth the other that is onely by way of intreatie from God as his Ministers though in speciall maÌ„ner aboue the priuate mans blessing whether Parent or any other seeing God hath made a speciall promise of blessing in this behalfe as we haue seene before But our Sauiour Christ blessed not onely as a minister of the word or rather as a Mediator of the euerlasting couenant of God intreating itâ— from him but euen as a selfe commander hauing equall power with God to conferre all grace and blessing whatsoeuer He doth not therefore blesse as Aaron blessed Israel but rather as Melchisedek blessed Abraham in whose loynes was Aaron yea rather as God to bee blessed for euer did blesse Melchisedek himselfe And thus it is euident that we are to account it a speciall benefite not onely to the Apostles but euen to our selues being as it were in their loynes touching the spirituall propagation of the Church by them insomuch as being in the action of blessingâ— he went into heauen giuing thereby no doubt to vnderstand that hee minded euen from thence to blesse out of the heauenly Sion euen from that sanctuarie and Tabernacle which the Lord God himselfe pight and not man Heb 8.2 ch 9 11.12 Let vs therefore haue his blessing in most high and singular estimation Iaakob as we know so greatly esteemed to be blessed of his Father before he should dye that by all meanes he laboured to obtaine it Yea profane Esau after he had lost the blessing of his father laboured importunately to recouer it What thankes therefore infinitely much more ought wee to render to our Lord Iesus Christ the euerlasting Father of blessing to his Church In whom and by whom all the nations of the earth are blessed Isai 9.6 Yea for that he hath so preuented vs with his blessing that wee neede not seeke it by vnlawfull meanes as Rebecka and Iaakob did the blessing of his Father Isaak Neither neede wee feare any contrarie curse according to that Number ch 23. verse 23. There is no sorcerie against Iaakob For who can curse when God hath blessed c. Read also Gen 12.3 Question But what comfortable benefite haue wee also by the ascension of our Sauiour Christ Answer As it it aâ—â— higher degree of the exaltation of our Sauiour Christ in our humane nature then was his resurrection from the dead so it it a further confirmation and assurance vnto vs that we are perfectly iustified in the sight of God by him ExplicatioÌ„ The reason is very cleare For insomuch as it is truly said that if our Sauiour had not fully satisfied the iustice of God for our sinnes insomuch as hee had made himselfe sinne for vs by taking vpon him the guiltines and offences of vs and all the elect hee could neuer haue risen againe from the dead as a conquerour of death which is the iust stipend or wages of sinne for euer Rom 6 in the end of the chapter much lesse may we say could he haue beene admitted to ascend vp into heauen But now that we knowe hee is not onely risen from the dead but is also ascended vp to the liuing God appearing there on our behalfe as wee shall haue further occasion to obserue in the next Article we may iustly reason from hence by way of amplification that it is now much more manifest by the ascension of our Sauiour into heauen that we are surely discharged indeede both of the guiltinesse and also of the punishment of all our sinnes and perfectly instified in the sight of God through faith in his name Read Iohn 16. verse 10. and Rom 8.34 For the ascension is included as one degree of exaltation and so of the amplification of the comfort to be vnderstood betwixt the resurrection of our Sauiour and his sitting at the right hand of the Father Of the which more afterward In the meane season let vs gather together the rest of the comfortable fruites of the ascension Question Which may they be Answer A third comfort may iustly bee this that it is likewise a further assurance vnto vs that our Sauiour hath so vanquished and subdued all our Spirituall aduersaries that they shall neuer recouer themselues to be able to preuaile against vs or any of the children of God This also we may see confirmed Ioh 16 verse 11. where our Sauiour himselfe telleth his Disciples that after his ascension the holy Ghost should reproue the world of iudgement because the Prince of this world is iudged We may see it also plainely testified Ephes 4 8. according to the prophesie of the 68. Psal verse 17.18 when he ascended vp on high â—e â—eâ— * Captiuorâ—â—â—stituaâ—â—â—â— scimundum carnen â—â—â—catum mortem Satanam cap titam fecitâ— id est subâ— gâ—t Trenâ— Iuâ— captiuitie captiue that is hee hath most gloriously surprised and taken our enemies and subdued them Hee had euen vpon the crosse rifled and spoiled the diuel and tooke away the hand writing which was against vs. Collos 2.14.15 but his ascension sheweth it more clearly a great deale Neither is it to be neglected for the furtherance of our comfort in this behalfe that whereas the diuel and his arme is described as hauing the aduantage in fighting against vs not onely in heauenly things but also from the aire we being as poore earthwormes creeping vpon the earth Eph 2.2 and ch 6.12 Our Sauiour who is our captaine and vnder whose ensigne we fight is farre higher then they and hath infinitely much more power and aduantage against them for the leading and safe conducting of vs then they haue against vs for our hurt So this may well be a third comfort indeede according to that Psalm 68.34.35 Ascribe the power to God for his maiestie is vppon Israel and his strength in the clowdes c. Question Now in the fourth place how may the ascension of our Sauiour be yet a further comfort vnto vs Answer Our Sauiour Christ being ascended vp into heauen hath from thence and since that time and euen to this day more plentifully inriched his Church with heauenly gifts and graces of the holy Ghost for the further benefiting of euery particular member of it then euer he had done before ExplicatioÌ„ It is true For so Ephes chap 4. verse 8.11 c. the Apostle Paul addeth to the leading of captiuitie captiue
gifts made them effectuall to the winning of thousands and tenne thousands of soules to the faith of his Gospell c. Onely the full perfiting of all things is reserued till his owne comming at the end of the world Nowe that the meaning of our Sauiour is not vtterly to relinquish the Church till that time of his comming it is euident by that which followeth in the parable For by the Lord or maister of the family his calling of his seruants and his distributing and deliuering vnto them his goods to some more and to some lesse in a diuerse measure and degree with a commandemēt that they should imploy the same to his aduantage till he should come againe to take account of them he giueth plainly to vnderstand that though he be bodily absent yet he ruleth and gouerneth in his Church continually by his most holy and soueraigne spirit giuing to euery one such an office and such a measure of gifts in his Church as hee thinketh meete Rom. 12.3 4.5.6.7 And 1. Cor 12 3 4 5. Touching the imploiment of which his gifts hee will call euery one to giue an account For that is the occupying which out Sauiour shadoweth out in the parable The gaine also which is intended by the parable is the winning of soules vnto God when by the preaching of the Gospell and by all other spirituall meanes both publike and priuate they are brought to faith and repentance and furthered therein by the same more and more from day to day The praise and reward which the maister giueth his good and profitable seruants representeth that eternall reward which our Sauiour will giue vnto euery one that shall be found faithfull in the imploying of their gifts to the glory of God and profit of his Church in their seuerall places and callings The maisters ioy that is the place of the maisters ioy whereinto the good and faithfull seruants are receiued is the kingdome of heauen euen the most ioyous place of heauen it selfe and all the blessed ioyes of the same The inequalitie or excellencie of the reward infinitely exceeding the seruice for a talent though it bee a good round summe to bee valued yet it is saide to be but a small thing in comparison of the ioy that followeth may well expresse vnto vs that the reward is of bounteous mercie from God and not of any merite or worthinesse in man For if God should enter into a a straite account with vs wee should be found but vnprofitable seruants and so we are alwaies to account our selues Luke 17.10 For wherein can wee be profitable to God as Elihu saith to Iob chap 35.7 to beate downe all conceite in mans owne righteousnes It is onely of mercy that God vouchsafeth to accept of any seruice from vs yea or of our selues to bee his seruants And therefore also when it is saide that to euery one is committed this and that measure of gifts or this or that calling according to his abilitie it is not meant of any naturall abilitie which any hath of himselfe but of that power and abilitie whereby they are fitted through the grace of God to performe such offices and duties as hee hath appointed them vnto As Iudg 6.34 The Spirit of God came vpon Gideon or as the word labshah signifieth clad or clothed him That is as Trem and Iunius well interprete Instruxit cum voluntate faculate ad hauc expeditionem pertinente tanquam armis conuenientissimis i. Hee furnished him with will and abilitie such as belonged to the dispatch of this seruice as it were with most conuenient weapons The same metaphore is vsed in the new Testament sondry times to the like purpose concerning the spiritual gifts and graces of the Gospel Luke 24.49 vntill ye be indued with power from on high heos hou endnsesthe and Rom cha 13. v. 14. Gal 3.17 Thus much of the faithfull seruants and of their reward On the contrarie the hiding of the talent noteth the not imploying of those spirituall gifts graces which God hath giuen to any nor themselues in their calling whether in magistracie for iustice or in the ministerie for the Preaching of the Gospell to such endes as God hath giuen and ordained the same And therefore herein is described the euill propertie of all ydle loiterours in the Lords vineyeard that is of all such as hauing knowledge and other gifts will not vse them to the glory of God nor to the prosit and edification of the Church the which the Lord doth account to him a great losse This no doubt is a grieuous sinne in them and therefore cannot but in the iustice of God bee seuerely punished as it is here described Cast that vnprofitable seruant into vtter darknes there shal be weeping gnashing of teeth Now if they that be vnprofitable in hiding their gifts are thus punished what may harmful hinderers destroiers such as peruert all whatsoeuer knowledge they haue and euery other gift to the dishonour of God and hurt of his Church what I say may they iustly looke for Neuertheles let vs well marke that vnprofitablenes goeth not alone in ydle and slouthfull persons but it is accompanied with other foule sinnes as our Sauiour noteth in that they carrie in their hearts an euill opinion of God as if it were in vaine to serue him like as the wicked are described to haue growne to that extremitie Mal 3.14 Which is cleane contrarie both to the nature of God described Exod. 34 6 7. and also to that faith which euery one ought to haue of him and in him Heb 11.6 For he that commeth to God must beleeue that he is and that he is a rewarder of them that seeke him But the euil seruant goeth further and according to his wicked misconceiuing of God or rather of meere slouthfulnes and for want of loue to God and his glory he goeth about to lay the blame vpon God and to blaspheme him to the iustifying of himselfe But what gaineth he in the end Hee is condemned and that iustly euen from his owne mouth For if I be like to a hard man saith the Lord thou oughtest to haue put my mony to the exchangers that I might haue receiued mine owne with aduantage It is therefore a vaine thing for any to goe about to make their plea against God But what Is vsurie lawfull yea verily this kind of vsurie is the onely lawfull vsurie to bring glory to God and profite to his Church by the vse of those gifts which he hath lent vnto his seruants It is such an vsurie as the borrower is sure to goe away with the gaine As touching all other byting and deuouring vsurie which eateth vp those that take it to loane there is no allowance of it in this place no more then there is of theft in the first of his parables because our Sauiour compareth himselfe in respect of his vncertaine comming to iudgement to the comming of a thiefe in the night
one of his hundreth and seuen and twenty Prouinces So no doubt the reward and aduancement which proceedeth of the most free and infinite bountie of the Lord our God to the setting forth of the most perfit glorie of his grace it is infinitely aboue that which any man though he had a meritorious facultie and power were able to deserue at his hands We are the rather thus to admonish and ground our selues from the present wordes of our Sauiour to the end we may the better vnderstand that which followeth in the reason or rule of this part of the iudgement and that we may not be misled by the false interpretation of any that contend for iustification by the merit of works Neuerthelesse before we goe from these words Come ye blessed of my Father we are to stay a while longer to obserue other most sweete and comfortable instructions from the same And first in that our Sauiour sheweth that hee will most louingly call and incourage those that be of his sheepfold to come vnto him and to take possession of the kingdome prepared for them he sheweth that he will be then of the same gratious minde which he was of while he was vpon the earth in that he incouraged all humbled and distressed soules to come vnto him as wee reade Matth. 11.28 Come vnto me all ye that are wearie and laden and I will ease you For as he promiseth so will hee then performe to call all such to the eternall possessiō of that rest which he promised to beginne in thē here And it is to singular purpose that our Sauiour certifieth vs that he will in this gratious manner inuite and incourage all true beleeuers to the possession of this glorious kingdome because he knoweth that they will retaine this constant iudgement of themselues that they are vtterly vnworthy of if saue onely from the free grace and mercie of God through the alone worthinesse of their Sauiour This therefore shall be the accomplishment of that incouragement which he gaue to his Disciples before as we read Luke 12 32. Feare not little flocke for it is your Fathers pleasure to giue you the kingdome Yea euen that kingdome which is onely in truth in full perfection worthie the name of a kingdome because all other kingdomes here in this world though they be rich and haue many pleasures yet they are full of manifold griefes and vexations euen to the Kings themselues they are also subiect to impouerishment to all calamitie and desolation Onely this kingdome of our Sauiour shall be replenished with true durable and perfect riches and glorie for euermore And further more that this most glorious and incomparable kingdome of God shall be giuen to all true beleeuers of the free gift of God in way of inheritance through adoption not of purchase or by any desert it is euery where confirmed in the holy Scriptures according to this testimonie and canonicall direction of our Sauiour And namely Acts 26.18 That they may receiue forgiuenesse of sinnes saith our Sauiour to Paul and inheritance among them which are sanctified by faith in me From the which ground and warrant saith the same Apostle Paul Rom. 8.15 16 17. Ye haue receiued the Spirit of adoption whereby we crie Abba Father The same spirit beareth witnesse with our spirit that we are the children of God If we be children we are also heires euen the heires of God and heires annexed with Christ if so be that we suffer with him that wee may also be glorified with him For I account that the afflictions of this present time are not worthy of the glorie which shall be shewed vnto vs. Now if the sufferings of martyrdome for the testifying of the truth be not worthy what obedience of any other worke may be accounted worthy It is therefore by inheritance and that by adoption as the Apostle teacheth For the holy spirit of God is the proper assurance of it vnto vs and not any worthinesse of our selues or our workes Ephes 1.13.14 and chap. 4.30 and 2. Cor. 1.22 Reade also Gal. 3.18 This inheritance is not of the law but by promise And Colos 3.24 it is the reward of inheritance by the gift of Christ and not the reward of a hired seruice And 1. Pet. 3.9 The children of God are called to be heires of blessing Likewise Heb. 1.14 And chapter 9.15 Through the death of Christ they are called to receiue the promise of the eternall inheritance This inheritance to the liuely hope whereof weare of the aboundant mercie of God the Father of our Lord Iesus Christ begotten by the resurrection of Iesus Christ from the dead it is an inheritance immortall and vndefiled which fadeth not away but is reserued in heauen for vs. 1. Pet. 1.3 4. The riches of this inheritance is glorious aboue that we can fully conceiue Ephes chapter 1. verses 18 19. From hence therefore wee may conceiue in what sense our Sauiour calleth the children of God the blessed of his Father not in respect of the outward blessings of this life either riches or honour c but in regard of the inward graces of the holy spirit bestowed vpon them and because or this heauenly inheritance which is prepared for them according to that in the same chapter of the Ephesians verses 3 4. Blessed be God euen the Father of our Lord Iesus Christ who hath blessed vs with all spirituall blessings in heauenly things in Christ As he hath chosen vs in him before the foundation of the world that wee should be holy c. as it followeth most notably in that chapter And whereas it was of the great mercy of God that it pleased him to create all outward blessings for mankinde at the beginning before hee created them O how much more infinite was his mercie that he knowing that man would soone forfet all his present blessings prepared for him for many thousands of his lost posteritie a heauenly kingdome replenished with all spirituall happinesse and blessing laid vp in store for them Verily wee cannot worthily blesse God neither shall all mankinde be euer able to yeeld him condigne and proportionable praise no not in all eternitie for this his blessing which is not onely to be infinite in continuance but also vnmeasurable in the greatnes and excellency of it Hetherto of the first part of the sentence or iudgement of our Sauiour for the acquiting and clearing of all true beleeuers against all both accusations of their owne consciences whereby they cannot but iudge themselues to be in themselues vtterly vnworthy of the glorious kingdome of God and to be but vnprofitable seruants c as also against the malitious accusations of the diuell our most malignant aduersarie not without cause called the accuser of the brethren and finally against the accusations of the children of this world who when they can conuict them of no grieuous iniquity whereof they haue not truly repented them yet doe vsually condemne
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
Deitie of our Sauiour Christ by reason that the attributes proper to the Godhead are equally ascribed to him as well as to God the Father In the next place we are likewise to inquire how the same may be warranted by s ch proofe as ascribe the workes proper to the Deitie vnâ—o him as being his workemanship Question Haue you any proofe for this Answere Yea both for the workes of creation and also of prouidence and gouernment In eyther of them as I haue beene taught the holie Scriptures are verie plentifull ExplicatioÌ„ proofe They are so indeede Let vs therefore call some of those proofes to minde for the confirming of our faith in this so excellent a point Question And first concerning the works of Creation What proofe haue you that these are ascribed to our Sauiour Christ in that he both is and was before all beginnings verie true eternall and almightie the most wise righteous and holy God Answere Prouerbs 8 271 and so forth When God prepared the heauens saith he I was there when he set the compasse vpon the deepe When hee established the crowdes aboue when he confirmed the fountaines of the deepe When he gaue his decree to the Seâ— that the waters should not passe his commandement when he appointed the foundations of the earth Then was I with him as a nourisher and I was daily his delight reioycing alway before him ExplicatioÌ„ proofe Vnto this place of the holy Prouerbs out of the old Testament agree many other both of the new and also of the old Namely Psalm 102 25. as wee reade those words to be applied Heb. 1. verse 10. Likewise Psal 104. verse 4 c. as they are interpreted Heb. 1.7 And in the same chap. verse 2. God hath made the worldes by his Sonne Moreouer Iohn chap. 1. verse 3. All things were made by him and without him was made nothing that was made And verse 10. The world was made by him Likewise 1. Cor. 8.6 There is but one God which is the Father of whom are all things and we in him and one Lord Iesus Christ by whom are all things we by him And Ephes 3.9 God hath created all things by Iesus Christ And Coloss 1.16 By him were all things created which are in heauen and which are in earth thinges visible and inuisible whether they be Thrones or Dominions or Principalities or Powers all things were created by him and for him Thus wee see that our Sauiour is intituled to the workes of Creation whereby also his almightie power is manifestly argued as was touched before Now likewise for a further declaration of his infinite wisedome let vs inquire whether we haue like warrant that the diuine gouernment of the creatures doth likewise belong vnto him And first more generally * Question What proofe haue you for it “ Answere Hitherto saith our Sauiour himselfe my Father workeh and I worke Iohn 5.17 And verse 19. Whatsoeuer things the Father doth the same things doth the Sonne also ExplicatioÌ„ proofe Of this sort of proofes are these that follow Prou. 8.31 I take my solace saith the Sonne of God the wisedome of the Father in the compasse of his earth And Colos 1.17 In him all things doe consist And Heb. 1.3 Hee beareth vp all things by his mightie word Thus much for the gouernment of our Sauiour generally Now let vs come to the particulars And first concerning the holy Angells What proofe haue you that our Sauiour Christ the Sonne of God our Lord Question hath the gouernment of them Answere The place before alledged Heb. 1.7 doeth plainely proue it to be so For of the Angells he saith that is God saith by his holy prophet Psal 104.4 Hee maketh the Spirites his messengers and his ministers a flame of fire That is God the Sonne together with the Father hath created the Angells and giuen them a kinde of commodious kinde of nature ExplicatioÌ„ proofe subtile and piercing quicke and mightie most like of all creatures to the nature of the windes and flaming fire and accordingly vseth them as his ministers to diuerse great and worthy seruices According to this right which our Sauiour hath to command them it is said further Psalm 67.7 and so it is repeated againe Heb. 1. verse 6. Let all the Angells of God worship him And in the last verse of this chapter Are they not all ministering Spirites saith the holy Apostle sent forth to wit by the Sonne of God for their sakes which shall be heires of saluation As though the Apostle should say It is out of doubt both that they are such and also that our Sauiour vseth them in that their holie seruice Yea not onely doth he gouerne the holy Angells which are willing to obey him but he also ruleth yea ouer-ruleth the wicked Angells we meane the Diuell and all vncleane Spirits According to that which we reade Zech. 3.1 2. The Lord said to Satan that is the Sonne of God said The Lord he meaneth God the Father reprooue thee O Sathan euen the Lord that hath chosen Ierusalem reproue thee c. Read aâ—so Matth. 8.29 â—0 31. Mark 1.27 and Luk. 4.41 Likewise he ruleth yea ouer-ruleth all wicked men restraining the extreamitie of their wickednes at his pleasure and iudgeth their rebellions in due season According to that Iohn 5.22 The Father hath committed all iudgement to the Sonne And for the execution of this iudgement in time to come see the prophesie of it Psalm 2.9 And Psal 110.1 2. and verses 5 6 7. And Isai chap. 11.4 â—nd chap 4â— 3 He shall bring forth iudgement in truth Or vnto victorie as Mat. 12.20 Thus also hath he gouerned in former times according to that we read in the holy storie Exod. 23.21 Read also 1. Cor. 10.9 Let vs not tempt Christ as some of them also tempted him and were destroyed of Serpents The continuance of the same his gouernment to this day is to be seene in his restraining and punishing of the wicked It shall be most fully accomplished at the end of the world Act. chap. 10. verse 4â— and chap. 17. verse 31. And Reuel â— 18 I haue the keyes of hell and of death But let vs come to his gratious gouernment ouer his Church to the benefit of all such as doe submitte themselues vnder the same †Question What proofes haue you for this * Answere The proofes are manie and diuerse according to the manifolde and sondrie benefites of his most gracious and Diuine gouernment Tâ—ey are so indeed For as he doth together with the Father and the holie Ghost call gather together and sanctifie his church institute a holie ministerie deliuer a diuine Doctrine worke mightie and miraculous workes ordaine Sacraments send forth ministers of the Gospell giue spirituall gifts and graces make them effectuall to inlighten to regenerate to guide to comfort and to strengthen and as he doth reueale things to come heare
praiers giue good Kings and Princes Explicatio proofe forgiue sinnes giue euerlasting life all which are works of diuine gouernment so ther are seuerall expresse proofes in the holie Scriptures for them also Let vs therefore come to these seuerall proofes that wee may call to minde some of them Question And first what proofe haue you that the Sonne of God our Sauiour doth call gather into one and sanctifie the Church together with the Father and the holie Ghost Answere In the 49. chapter of Isaiah verse 6. Hee is in this respect called the light of the Gentiles and the saluation of God vnto the end of the world ExplicatioÌ„ proofe That is ouer the face of the whole earth and from the one end therof to the other Read also Psal 110.2.3 And chapt 3. verse 3. And Iohn 10.16 Other sheepe haue I also which are not of this foulde them also must I bring and they shall heare my voice and there shal be one sheepe folde and one Sheep-heard Herevnto also tendeth that prophesie of Caiphas chapt 11.51.52 And Ephes 5.25.26 Christ loued the Church gaue himself for it that he might sanctifie it c. Question Let vs come to the next point What proofe haue you that our Sauiour did by diuine autoritie institute a holie ministerie Answere In the 15. chapter of Iohn verse 16. Ye haue not chosen me saith our Sauiour to his Disciples but I haue chosen you and ordained you that ye goe and bring forth fruit and that your fruit should remaine ExplicatioÌ„ proofe This fruit is the fruit of that ministerie which our Sauiour hath ordained to that end whervnto he made especiall choice of those his Disciples The ordination is more plainely autorized and that not onely for the Apostles times but also to all posteritie Matth cha 28.18.19.20 And Ephes 4 8. c. Question Nowe what proofe haue you that the doctrine which hee deliuered is Diuine and that euen from his owne autoritie Answere Math 7. the last verse of the chapter He taught saith the Euangelist as one hauing autoritie and not as the Scribes ExplicatioÌ„ proofe And not onely so but with greater autoritie then euer any other did whether Moses or any of the Prophets person compared with person or calling with calling so that well might the officers say and professe Iohn 7.46 Neuer man spake like this man For the which read further Heb chap 1. vers 2. c. And chapt 3. verses 6.11 c. and chapt 12 25.26 c. It would be too long for you to answere to all the points and to bring forth proofes for them I will therefore more brieflie recite them That our Sauiour did by diuine power work his miracles read Matth 12.28 and Luke 11.20 And therefore are these workes of our Sauiour called the workes of the Father Iohn 5.36 and chapt 10. verse 25. and verses 37.38 And chap 14.10 The Father that dwelleth in mee he doth the workes And Luke 6.19 Vertue went out of him and hee healed all And chapt 8.8.24.25 Hee rebuked the windes and the water and they obey him But of the miracles more afterward That he ordained SacrameÌ„ts not as Moses by faith as a seruant only Heb 11.28 but by diuine authoritie it is euident in that he commanded baptisme in his owne name appointed the holie Supper in a memoriall of himselfe That he sendeth forth Ministers of the Gospell by his owne autorite it is euident in the place before alledged Matth 28.19 c. Read also before that chapt 10.5 c and verse 16. c. And chapt 23.24 That he furnisheth the same his ministers of the Gospell with spirituall gifts and graces wee may see it in the first institution Matth 10.1 verses 7.8 And Luke 21.15 I will giue you a mouth and wisedome wher-against all your aduersaries shall not be able to speake nor resist And Iohn 20. verses 22.23 Receiue the holy Ghost c. Experience also sheweth it to be so euen to this day though not in so extraordinarie and miraculous a manner according to that Ephes 4.11.12 c. That our Sauiour Christ doth by the ministerie and preaching of his Gospell effectuallie inlighten regenerate guide comfort and strengthen the hearers of it the same place last alledged may be a notable proofe of it Reade also Acts 26.18 And the place before alledged Iohn 15. ver 16. Daylie experience confirmeth it from the beginning of the institution of the Ministerie of the Gospell to this daye Marke 16.20 And 1. Corinth 14.3 Hee that prophesieth speaketh vnto men to edifying and to exhortation and to comfort And 2. Tim 3.16.17 That our Sauiour had a diuine knowledge of things to come the thinges that he fore-told while he was here on earth doe sufficientlie testifie Matth 24. and chapt 25. And after his Ascention Acts 9. verses 15.16 And Reuelat 1. verse 1. And chapt 22.16 I Iesus haue sent my Angel to testifie vnto you these things in the Churches c. That the same our Sauiour heareth praiers it is euident not onely in that God heareth vs praying in his name like as we are also baptized in his name but also because faithfull Christians are described to bee such as make their praiers vnto him 1. Corinth 1. verse 2. That he giueth good Kings and Princes for the defence and comfort of his Church Read Prou 8.15.16 By me Kings reigne and Princes decree iustice By me Princes rule and the Nobles and all Iudges of the earth That he forgiueth sinnes it is likewise euident in that Baptisme the seale and assurance of forgiuenesse is ministred in his name For so it is expreslie saâ—d that Baptisme is appointed of God to that end Mark 1.4 Act 2.38 ch 22.16 It is likewise euident Matth 9.6 The Sonne of man hath autoritie to forgiue sinnes in earth Now hauing had that power on earth no doubt but hee hath it in heauen Moreouer Iohn 1.12 He giueth power to such as beleeue in him to be the Sonnes of God And cha 8.34 c. Whosoeuer committeth sinne is the seruant of sinne c. But if the Sonne make you free ye shal be free in deede And Act 7 6â— Stephen praieth to the Lord Iesus that hee would not lay the sinne of his persecutors to their charge Finallie that our Sauiour hath power to giue euerlasting life hee himselfe assureth vs Iohn 5.21 saying As the Father raiseth vp the dead quickeneth them so the Sonne quickeneth whom he will And chapt 6.40 I will raise him vp at the last day And chapt 10.27.28 My sheepe heare my voice c. And I giue them eternall life Reade also Philipp 3.20.21 Now therfore seeing all these works both of creation and also of gouernment generallie of the whole world more speciallie ouer the church with all the gratious prerogatiues and gratuities thereof which belong onely to the power bountie of the Godhead are ascribed