and remained in the graue as one truly descended downe among the dead yea that he being verily in the state and condition of the dead saue onely that his flesh saw no corruption the soule being neuerthelesse perfitly seperated and remooued from the body as farre as heauen is distant from the earth neither yet perfitly glorified but onely resting in the paradise of God among the soules of the faithfull already departed this life and abiding in like estate and condition with them all the time that his body lay dead in the graue the wordes of this Article I say doe teach me to beleeue that the third day after his sufferings hee did quicken and raise vp the same his body that was dead and buried from the former condition of the dead and from the power and dominion of the graue his soule returning againe to his body thenceforth neuer to die or to be sundred any more but to liue for euer in perfect happinesse and fulnesse of glorie with his diuine nature as the Articles following will further declare They doe teach vs indeed thus much For seeing the humane nature of our Sauiour Christ Explication being free from sinne in it selfe and hauing on our parts made a full satisfaction to God for our sinnes and moreouer insomuch as the same humane nature was vnited to the diuine nature in one Person it was vnpossible that death should preuaile against him And therefore at the time appointed that is on the third day after he was crucified dead buried he brake the bonds of death hath openly declared that he hath made a full conquest both of sin death and of him that had the power of death that is the diuell But insomuch as this your answer is somewhat long The meaning of the Article and consisteth of many parts it shall be good for vs in regard of the weightinesse of the matter accordingly to consider of the seuerall proofes thereof First therefore as touching this that our Sauiour Christ did by his owne diuine power together with the Father raise vp his bodie from the dead wee haue the testimony of our Sauiour himselfe who said before his death that he would doe so Iohn 10.17 18. Therefore saith he doth my Father loue me because I lay downe my life that I might take it againe this commandement haue I receiued of my Father And 1 Pet. 3 1â— Christ was put to death concerning the flesh but he was quickened by the spirit that is to say by his diuine power And further coÌ„cerning the ioynt working of the Father thus we reade Act. 2.24 God saith the Apostle Peter hath raised vp Iesus and loosened the sorrowes of death because it was vnpossible that he should be holden of it And verse 32. This Iesus hath God raised vp whereof we all are witnesses And againe more fully chap. 3. verses 13 14 1â— The God of Abraham Isaak and Inakob the God of our Fathers hath glorified his Sonne Iesus c. and hath raised vp the Lord of life from the dead whereof wee are witnesses And verse â—6 First vnto you hath God raised vp his Sonne Iesus And chap. 4. verse 10. Be it knowne to yee all c that God hath raised againe Iesus Christ from the dead Likewise chap. 5. verse 30. The God of our Fathers hath raised vp Iesus whom yee slew and hanged on a tree Him hath God listed vp by his right hand to be a Prince and a Sauiour c And wee are witnesses of these things which we say yea and the holy Ghost whom God hath giuen to those that obey him And chap. 10. verse 40. Him God raised vp the third day and caused that be was shewed openly And chap 13 in the Sermon that Paul preached at Antioch of Pisidia from the 30. verse c. And Heb. chap. 13. verse 20. God is called the God of peace who brought againe from the dead the Lord Iesus the great Sheepeheard of the sheepe Thus Therefore wee see it plentifully confirmed that the bodie of our Sauiour Christ which was crucisied dead buried and which lay in the graue to the third day is one free among the dead as the Psalmist speaketh Psal 8.5 was raised vp againe by his owne diuine power together with the Father And that this was done the body neuerthelesse remaining free from corruption it is expresly testified by the Apostles Peter and the rest Act. 2.27.31 and chapter 13. verses 36 37. according to the prophesie of Dauid in the 16. Psalme Moreouer that his soule which before hee had alreadie commended into the hands of his Father with the which also the soule of the repenting thiefe was the same day in Paradise as we haue seene Luke 23.45 46. that I say this his soule returned againe it is necessary that according to the truth we doe beleeue it to be so because otherwise insomuch as the soule of man is the chiefe part of man Christ risen could not be the same whole and true Christ who was crucified dead and buried before Neither shall it be amisle for vs in this behalfe to conceiue that the ministerie of the holy Angells who descended from heauen to beare witnesse of the resurrection of our Sauiour was employed to the bringing of the soule to the bodie according as the Angeâ—ls are saide to haue carried the soule of Lazarus from the bodie of Lazarus into the bosome of Abraham But howsoeuer the conueiance of the soule of our Sauiour was from heauen to the bodie this wee may bee sure of that it was by the diuine hand and power of God reunited to the bodie from the which it had beene separated by so farre a distance before That the same his soule was not yet fully glorified though for the time of his seperation from the bodie it rested in the Paradise of God with the soules of the righteous departed this life it is very euident because the full glorification of the whole humane nature depended vpon the ascension of our Sauiour to the right hand of the diuine Maiesty of God The Promise as we may perceiue Iohn 7.39 and chap. 17.5 and 20.17 And that there is no death or seperation for euer now after the reuniting of the soule to the body the Apostle Paul doth plainely testifie Act. 13.34 in that he saith Explication proofe God raised vp Iesus from the dead no more to returne to the graue To the which very purpose also he alledgeth the testimony of the Prophet Isaias chap. 55.3 I will giue ye the holy things of Dauid which are faithfull For the Apostle giueth vs to vnderstand as the truth is that if our Sauiour should not liue for euer hee could not performe the mercies promised to the Church of God in him and by him alone for euer Likewise Rom 6.9.10 If saith the same Apostle Saint Paul we be dead with Christ we beleeue that we shalt liue also with him Knowing that Christ being raised
vnpossible that God should lye wee might haue strong consolation who haue our refuge to hold fast the hope that it set before vs c. And chap. 11 verses 6 13 17 c. This most stedfast faithfulnes of God is euery where worthily testified vnto vs in the holy Scriptures And namely 1. Cor. 1 9. God is faithfull by whom yee are called vnto the fellowship of his sonne Iesus Christ our Lord. And chap. 10 13. God is faithfull c. And 2. Epistle 1 18. the Apostle appealeth to God as to the most faithfull and true witnesse So againe chap. 11 31 and chap. 12 2 3. God saith he knoweth that I lye not And 1. Thes 5.24 Faithfull is he which calleth you who will also doe it And Chap. 3 Epistle 3 3. The Lord is faithfull who will establish you c. And Tit. 1 2. God that cannot lye hath promised And Hebrewes 10 23. Let vs keepe the profession of our hope without wauering for hee is faithfull that hath promised Reade also Iames 1 17. There is no variablenesse in God neither shadowing by turning And Paul againe Rom. 11 29. The gifts and calling of God are without repentance Likewise the Prophet Hos chap. 13 verse 14. Repentance is hid from my eyes saith the Lord. Read also Psalme 36 5. Thy mercy ô Lord reacheth to the heauens and thy faithfulnesse to the cloudes And Psalme 105 8. He hath alwaies remembred his couenant and promise which hee made to a thousand generations And Psalme 111.5 He will euer be mindefull of his couenant And ver 9 He hath commanded his couenant for euer And 146 6. He keepeth his fidelitie for euer And in the Lament of Ierimiah 3 23 Great is his faithfulnesse To this end also it is well worthy the obseruing that the word of God hath often testimonie giuen to the faithfulnes of it Tit. 1 9. The Minister is to hold fast the faithfull word And chap. 3 8. This is a faithfull saying Likewise 1. Tim. 1.15 and chap. 3 1 and chap. 4 9. and Reuel chap. 22 6. These words are faithfull and true So also Psa 19.7 The testimonie of the Lord is sure And Psal 93.5 Thy testimonies are very sure And Isay 55 3. I will make an euerlasting couenant with you saith the Lord euen the sure mercies af Dauid And againe Act. 13 14. I will giue you the holy things of Dauid which are faithfull And yet further that faith doth in speciall manner lay hold of the promise of God toaching iustification it is euident by the often confirmation of this that we are iustified by faith and namely Gal. 3 8. The Scripture foreseeing that God would iustifie the Gentiles through faith preached before the Gospell vnto Abraham saying In thee shall all the gentiles be blessed So then they that be of faith are blessed with faithfull Abraham This testimonie is often repeated in the epistles of the blessed Apostle And Act 13.39 By Christ euery one that beleeueth is iustified That the same faith doth herewithall lay holde of saluation by our Sauiour Christ we read Act. 15.11 We beleeue saith the Apostle Peter through the grace of our Lord Iesus to be saued euen as they that is the beleeuing Gentiles doe For as it is else where affirmed Christ onely is saluation both to Iew also to Gentile Neither is there any other name wherby any may be saued Act. 4.12 Read also Eph 2.8 By grace are yee saued through Faith And Pet. 1.5 Yee are kept by the power of God through faith vnto saluation And verse 9. Receiuing the ende of your faith euen the saluation of your soules Of the which saluation the Prophets haue enquired c. Beleeue saith the Apostle Paul to the Iaylor in the Lord Iesus Christ and thou shalt be saued thine houshold And herevnto tendeth that comfortable speech of our San Christ himselfe so often repeated in the Gospell Thy faith hath saued thee Matt. 9.22 In which words he would incourage the poore woman to beleeue spirituall saluation by the comfort of that bodily health which shee had receiued from him For this verily was the ende of all the bodilie cures which our Sauiour Christ wrought as may bee perceiued by the testimonie of Saint Matthew chapt 8.16.17 Reade also the same comfortable speech Luke 8 50. Feare not beleeue onely c. And chap. 17.19 And againe chapt 18.42 Thy faith hath saued thee And Mark 9.23 All things are possible to him that beleeueth Finallie that Faith layeth holde vpon Christ himselfe it is manifest in that by faith Christ liueth in the faithfull and they againe doe liue in him Gal 2.20 And chap 3.27 By faith wee put on Christ And Eph. 3.17 Christ dwelleth in the heart by faith For the which cause it is that the true iustifiyng and sauing faith beareth the name of faith in Christ faith in the name of Christ the faith of of Christ faith toward Christ the faith which is by Christ and through his bloode c. Yea faith doth so lay holde vppon Christ that it doth most nearely vnite vs vnto him for euer in one mysticall bodie as the members of the naturall bodie are knitte to the head according to that of the Apostle Paul 1. Cor. 12. verses 12.13 and Ephes 2.18.19.20.21.22 And as wee read chapt 5.30 Wee are members of his bodie of his flesh and of his bones Hetherto of the former part of our description of the nature of faith It remaineth that wee shewe some proofes out of holie Scripture concerning those notable effectes which are ascribed to the same faith And first of all that it reioyceth the heart of the true beleeuer with ioye vnspeakeable and glorious Reade 1. Pet. 1.8 Reade also Rom. 5.1.2.3 and Iames 1.2 And Luke chap 1.46.47 and ch 2.10 That faith giueth boldnesse touching the profession of the name of Christ wee reade Romans chapter 10. verse 10. With the heart man beleeueth vnto righteousnesse and with the mouth hee confesseth to saluation Read also 1. Pet. 3.14.15 Matth. 10.28 c. That it causeth the soule of the beleeuer to haue comfortable trust and affiance vnder the Fatherly prouidence of God wee may easilie perceiue by the comfortable Doctrine and exhortation of our Sauiour Christ Matth 6.25 c. And chapter 10. verse 19 and verse 30. Wee may perceiue it also from the example of the Apostle Paul Act 27. c. 25. Syrs be of good courage for I beleeue God that it shall be so as hath bene tolde mee And againe 2. Tim. 1.12 I knowe whom I haue beleeued and I am perswaded that hee is able to keepe that which I haue commited to him against that day Reade also 2. Corinth 4.8.9 c. Likewise Psal 23. 46. 62. And Ps 119.50 It is my comfort in my trouble for thy promise hath quickened mee And Sam 30.6 When the people would euen forthwith haue stoned Dauid hee comforted himselfe in the Lord his GOD. Read also Hebr
aboundance before the Lord confessing the hainousnes of their sinne in ioyning Idole-seruice with the worship of God Vnto the which lamentation it seemeth that the Prophet Ieremiah alluded chap 9.1 wishing that his head were full of water and his eyes a fountaine of teares c. According also as Ps 119. verse 136. the Prophet saith there Mine eyes gush out with riuers of water because they keep not thy lawe so exceeding was the lamentation of that people in that place of Samuel And in the book of Ezra chap. 9. Ezra that holie Scribe of God by reason that the holy seede of Gods peculiar people was mixed with the people of the prophane and Idolatrous nations he rent his clothes and plucked off the haire of his head and beard as one astonied to thinke of the greeuousnes of the sinne And afterward recouering himselfe from his exceeding great heauines he fell downe vpon his knees and praied God most instantly to pardon the sinne of his people Then as it followeth ch 10.1 while Ezra thus praied and confessed himselfe weeping and falling downe before the house of God there assembled to him of Israel a very great congregation of men and women and children for as the text saith the people wept with a great lamentation c. We reade likewise in the booke of Ester chap. 4. 1. 2. 3. 13. 14. 15. 16. that Mordecai cried with a great crie and bâ—â—â— And further that there was great sorrow among the Iewes with fasting and weeping and mourning and that they laie in sack-cloth and ashes Yea that they fasted three daies and three nights and that Queene Ester and her honourable maides about her did so likewise In the which long continued fast there is no doubt but that they earnestly bewailed their sinnes and craued forgiuenes of them that so the exceeding great dâ—nger they were in might be remoued And Ionah ch 3. The Nineuites though a heathenish people yet at the suddaine and extraordinary warning of God by the preaching of the Prophet they repented with very earnest repentance they and their King euen in sack-cloth and ashes And as the text reporteth they cried mightily to God to wit for forgiuenes and turned from their euill waies c. Such are the examples of the old Testament Wee haue likewise examples of extraordinarie and publike profession and prâ—ctise of Repentance in the nâ—w Testament And namely Mâ—tâ—h Chapt. 3. Verse 6. Many were baptized of Iohn the Baptist confessing their sinnes And Act. 2.37.38 at one Sermon three thousand soules were conuerted acknowledging their sinnes and desiring to be instructed in the truth of God And cha 19. verses 18.19.20 Many that beleeued came and confessed and shewed their workes Many also of them that vsed curious arts brought their bookes and burned them before all men and they counted the price of them and found it fiftie thousand peeces of siluer So the word of God grewâ— mightily and preuailed Now of the more particular and extraordinary practise and profession of publike repentance we haue in the old Test Iudah Gen. 38.26 Aaron and Miriam Numb ch 12.10 c. to the ende of the chapter Achan Iosh ch 7. ver 20. King Dauid Psal 51. Create in me a cleane heart ô God and renew a right spirit within me saith the deepe repenting soule of the King Not that hee had lost all grace but because faith was for the time greatly eclipsed and darkened yea as touching the sweet comfort of it ouerwhelmed with contrary sense â—nd feeling of bitter sorrow for his sinne c. We haue also King Salomon for an example of this kinde of more particular and extraordinary practise and profession of publike repentance testified by his booke entituled Ecclesiastes the which as by good reason appeareth from the booke it selfe was published in his last yeeres after he was well beaten with experience of the vanitie of all things beside the true feare of God and obedience to his holy commandements which he most highly aduanceth King Manasses commeth likewise within the compasse of this sort of extraordinary conuerts such as we reade of in the old Testament For he was called to very earnest and notable repentance by speciall tribulation and affliction which God cast vpon him For as the holy Storie reporteth albeit he was a most wicked and vngodly man yet in his tribulation that is while he was the King of Ashurs prisoner and laie bound in fetters and chains he praied to the Lord his God and humbled himselfe greatly And God was intreated of him 2. Chro 33.11.12.13.15.16.18.19 And in the newe Testam we haue for examples in the same kinde of the more extraordinary repentance of particular persones the Thiefe repenting on the crosse Luk chap 23. verses 40.41.42 We haue also the Apostle Paul Act 26.9.10.11 and 1. Cor 15.9 and 1. Tim. 1.13.14.15 And that sinfull woman Luk 7.37.38 c. Likewise Zacheus chapt 19.8 and the cruell Iaylor Act 16.29 c. with many other all of them set downe in a like publike record though the profession of the repentance of some of them was in their owne practise somewhat more priuate then of the rest And thus farre of the examples of the extraordinarie practise and profession of publike repentance both by many together and also by particular persones apart by them selues as well out of the olde Testament as out of the newe OF the more ordinarie profession of publike repentance by many wee haue often examples in the booke of Iudges though few did repent in truth as is euident by the often relapse of the most The like is also testified Ps 68.34.45 c. and Isai ch 58.1.2 c. And Zech 7.5.6.7 We know also that ther was in Israel an ordinarie institution of God touching the yeerelie fast of his people Leuit 16.29.30.31.32.33.34 and ch 23. verses 27.28.29.30.31.32 and ch 29.7.8.9.10.11 And vnto this ordinarie profession and practise of publike repentance tendeth the admonition of the holy Ghost in the new Test to the Christian churches Reu ch 2. v. 5.16.21.22 ch 33. ve 19. Of publike Repentance by particular persones in an ordinarie course by the blessing of God vpon the preaching of his word and execution of the holie censures of the discipline of the Church wee haue in the new Test the example of the penitent Corinthian who was excommunicated for his incest 1. epist ch 5. And vpon his repentance receiued againe into the communion of Saints 2. Epi ch 2.6.7.8 c. For this we take to be an ordinarie censure of the Churche discipline though at that time by the direction of the Apostle an extraordinary minister of the word whose duty it was generally to watch ouer the right execution of discipline aswell as ouer the preaching of true doctrine 1. Tim 1 3. c. through the whole Epistle Herevnto tendeth the rebuke of the same Apostle concerning such as hauing giuen publike offence by their vncleannes fornication and wantonnes were
them Secondly they that belong to his betraying into the hands of his wicked and malitious aduersaries Thirdly they that belong to his apprehension Fourthly they that belong to his examination or arraignment and inditement and that in diuers branches First before Caiaphas the high Priest then before Piâ—ate in the coÌ„mon hall after that before Pilate without in the hearing of the chiefe Priest the rest of the Iewes after this before Herod last of all before Pilat againe againe Fiftly those things that belong to his iudgement and condemnation Sixtly they that belong to the execution of the same iudgement or sentence of condemnation Which was giâ—en against him Finally his burâ—all and the continuance of his bodie as it were vnder the power and dominâ—on of death seperated from his most holie soule vntill the third day after the same his buriall was a part of his lowest humiliation yea and also of his holy sufferings though not to be reckoned among those that were painefull and dolorous but onely in thâ— iudgment of his aduersaries dishonourable and reprochâ—ull vnto him ExplicatioÌ„ Vnder these heads or branches we may indeede not vnaptly consider of all the principall sufferings anâ— humiliation or abasement of our Lord Iesus Christ Let vs therefore accordingly make our inquirie into them and that also in the same order wherein you haue rehearsed them And first of those which do concerne our Sauiour his preparing of himselfe by the serious meditation of them The which aâ— they were either a little more remoued or more nearely approching to his betraying and the troubles therof so let vs inquire of them Question First therefore What ground or testimonie of holy Scripture haue you for those sufferings wâ—ich were something more remooued from the time wherein he was betraied Answer In the 27. verse of the 12. chap. of the Euangelist Iohn we reade it testified that our Sauiour Christ in speaking and forethinking of his death breaketh forth very patheticalâ—y into these words Now is my soule troubled and what shall I say Father saue me from this houre but therefore came I to this houre This was fiue daies before that Passeouer at the feast wherof he was crucified and put to death ExplicatioÌ„ Read a so Luke ch 12. verse 50. I must be baptized to wit of a most bitter death and how am I greeued till it be ended Of the which words thus wri eth a learned Interpreter Consiâ—eranda hiâ— est causa cur Christus supplicium quo se afficiendum notat tantopere exhorruerit c. Causa inquit interpres fuit non tam metus cruciatuum corporalâ—um quà m metus spiritualium quia sciebat oportere se in cruce gustare iram Deiaduersus peccata electorum ac proinde sentire cruciatus infernales quales cruciatus reprobi in Gehenna in aeternum sensuri sunt That is Here is to be considered the cause why Christ did so much feare the punishment which he notes should be laid vpon him The cause saâ—th the interpreter was not so much the feare of bodily torments as of spirituall because he knew that vpon the Crosse he most taste the wrath of God against the â—lect so feele the paines of hell euen such as the reprobate shall feele in hel for euer And that our Sauiour Christ vttered these words in Iohn of exceeding dolour and heauines with a certaine confusion and astonishment at the sodainnes of it falling vpon him from the hand of God while he did earnestly thinke of his most horrible and fearefull death it is also euident both by that which goeth before in the same chapter ver 23 24. and also by that which followeth after verses 32 33. This trouble of soule fell vpon our Sauiour Christ shortly after the raising vp of Lazarus from the dead and that the glory of his kingly dignity began to breake forth the which is worthy the noting in so much as our Sauiour Christ knowing that he must suffer he did according to his excellent wisedome neuer bend his mind more earnestly to think thereof then when the glory of God did shine most brightly vpon him as beside this time we may take another speciall instance from the time of his tranâ—fiâ—uration Mat. 17. verses 9.11 And againe ch 25.31 c. compared with ch 26.1.2 Neither is it to be neglected that as the glory of his kingly dignitie The grouÌ„d and history of his agonie in the Garden shined forth when our Sauiour Christ was neare to the going downe of the mount of Oliues as the Euangelist Luke recordeth chap 19.37 so this trouble mentioned Iohn chap 12. fell vpon his soule if not at the same time yet shortly after as it might be from the admonition of the place where hee was within a while to feele the renewing of the trouble in greater measure as it were by the croched arrowe of the Lord shot into the middest of his soule so as it could not be pulled out so soone as this which being as it were more smothly headed was taken away But of this more hereafter Let vs in the meane while come to those testimonies of holy Scripture which declare vnto vs the trouble of soule or inward passions and sufferings of our Sauiour which fell vpon him from the hand of God at such time as his betraying was euen at hand and more nearely approaching These were either in the chamber where our Sauiour Christ did eate the passeouer with his Disciples at euen or else the same night a few howers after in the garden in the declining or valley of the mount of Oliues euen in Gethsemane the valley of fatnes a place likely where they pressed ther oliues to make their oile c. Question IN the first place therefore what testimonie haue you to the inward passion and suffering of the soule of our Sauiour Christ in the chamber Answere In the 31. verse of the 13. chap of Saint Iohn thus we read when Iesus had said these things he was troubled in spirit and testified and said verily verily I say unto you that one of you will betray me Explication This Testimonie as we see is not onely the testimonie of the Euangelist Iohn but aâ—so from the mouth of our Sauiour himselfe And in that he bewraieth and vttereth this trouble of his spirit the which it was behooffull for his Disciples and the whole Church to know as he had done before we may iustlie conceiue that it was no small or light perturbation but a verie heauie pressing and perplexing trouble aboue that hee did expresse it vnto them Some cause of it was the deepe thought of Iudas his intended and plotted treason against him intended I meane sixe daies before this time and that vpon a very vncomfortable and most vnworthy occasion euen for that our Sauiour defended the fact of the woman that powred the costly ointment vpon him aâ—ainst the vniust and hypocriticall murmuring of Iudas according to
so ought that place to be expounded and not as we commonly reade it for his reuerence Neither would that fitly agree if Christ had feared death simply considered insomuch as he was not deliuered from that Wherevpon it followeth that he was driuen to pray against death through feare of a greater euill That is to say when he saw the wrath of God bent against him in that he presented himselfe before his iudgement seate loden with the sinnes of all the world it could not be but he must greatly feare the deepe gulfe of death Wherefore though he indured death yet seeing the sorrowes of death being loosed as Peter teacheth Acts 2.24 hee gat the vpper hand in the combate the Apostle saith worthilie that he was heard in that which he feared Here doe the vnlearned buskell themselues and crie out that it is a thing vnbeseeming Christ that he should feare lest hee should be swallowed vp of death But I would haue them tell me what kinde of feare they thinke it to haue beene which drew droppes of blood from Christ For neuer would that deadly sweate haue flowed from him vnles he had beene in a direfull and strange horrour If any at this day should sweate blood and that also so plentifully that the droppes should fall downe vpon the earth it should be as a thing monstruous and incredible and if it should happen through feare of death wee would say such a one to be very effeminate and to haue small courage in him They therefore that doe denie Christ to haue prayed that the Father would deliuer him from the gulfe of death they doe impute that faint heartednes vnto him which were vnbeseeming an ordinarie man If any shall obiect that the feare which I speake of should proceede of infidelitie The answer is ready that Christ so soone as he was stricken with the horrour of the curse of God Beliefe in God the Son who suffered vnder Pontius Pilate was in such sort touched in the sense and feeling of flesh that his faith remained safe and without all hurt For the integritie of his nature caused that vnwoundedly hee felt the same tentations which doe wound vs by the stingings thereof And in the meane while they doe foolishly imagine that he was a conquerour without the fight whosoeuer doe exempt him as hauing no feeling of the tentation Neither is it lawfull for vs to thinke that he vsed any counterfetting while he complained of the heauines of his soule vnto death neither haue the Euangelists set downe an vntruth in that they haue reported that he was sodainely taken with heauines and to haue beene in great feare Thus much out of Master Caluin in his Harmony of the three Euangelists Matthew Marke and Luke vpon the 37 38 and 39. verses of the 26. chapter of Saint Matthew And after all this vpon the 40. verse of the 27. chapter of the same Euangelist hee saith that the Sonne of God would abide fastened to the Crosse for our saluations sake vntill hee had fully indured both most raging torments of the flesh and also horrible distresse of soule euen to the death it selfe But let vs come to that which he writeth in the same his Commentaries concerning the dolefull complaint of our Sauiour vpon the Crosse 46. verse of the same chapter Albeit saith this excellent interpreter there appeared more then humane strength in the crie of Christ yet it is certaine that the vehemencie of his dolour did wring it from him And truly this was a chiefe conflict yea more grieuous then all other torments insomuch as hee was so farre from being releeued in his distresse by the ayde or fauour of the Father that he found him after a sort estraunged from him Neither did he offer vp his bodie onely for the price of our reconciliation with God but hee suffered in his soule also the punishments due vnto vs and so was made a man of sorrowes indeede as Isaiah speaketh chap. 53.3 And truly very sottish are they who setting aside this part of our redemption doe stay onely vpon the externall punishment of the flesh Now nothing is more horrible then to feele God to be our Iudge whose wrath is greater then all deaths And therefore so soone as this tentation was after a sort cast vpon Christ as if God were his aduersarie and that he was appointed to destruction he was sodainely taken with such an horrour as would haue swallowed vp all mortall men a hundreth times but he escaped and preuailed by the wonderfull power of the Spirit Neither doeth hee complaine fainedly or after the manner of one that plaieth his part in an enterlude that he was forsaken of God Likewise that which many pretend as if he had spoken according to that which the people conceiued it is a sottish cauill For very inward heauinesse of minde euen by reason of the force and vehemencie thereof did inforce him to breake forth into that complaint Neither was that redemption which hee wrought onely outward to the eyes as I said not long since but euen as he offered vp himselfe a surety for vs so would hee in our stead indure the very iudgement of God But it seemeth absurd that a speech of despaire should fall from Christ The answer is easie seeing though in the sense of the flesh he did apprehend destruction yet faith abode firme in his heart by the which he beheld God present concerning whose absence hee doth complaine We haue declared elsewhere after what manner the deitie gaue place to the weakenes of the flesh so farre as was behoouefull for our saluation to the end Christ might performe euery part of a perfect redeemer We haue also noted the difference betwixt the sense of nature and the knowledge of faith So that nothing letteth why Christ should not conceiue in his minde that GOD was estraunged as his feeling gaue him and yet therewithall by faith to holde that GOD was fauourable to him As it is euident and plaine from the two braunches of the complaint For before he doth mention the tentation hee sheweth that he maketh his refâ—ge to God as vnto his God and so by the shield of Faith forciblie beateth backe that appearance of forsaking which did on the contrary parte thrust in it selfe To conclude Diro cruciaecu the faith of Christ was so vntouched in this reuengefull torment that he bewailing that he was forsaken did for all that assured he trust that the assistance of God was neere at hand Moreouer that this was a speach worthie to be in singular maner obserued hence it appeareth in that the holie Ghost to the end he might ingraue it the better in the remembrance of men hee would haue it set downe in the Syrian language For this is as if he should bring in Christ contiâ—uallie repeating the selfe same wordes which then hee vttered with his owne mouth So that the sottishnes of them is the more shamefull who passe by the great heauines of
of our liues Prou. 4 23. Yea and so much the rather also because without the inward obedience of our soules and spirits vnto God all externall obedience is of no account before him Isai 28. Matth. 15. For as God is a Spirit so he requireth to be spiritually worshipped and serued of all true worshippers of him Iohn 4. And that with all integritie as the Prophet giueth to vnderstand in one instance Psalme 103. My soule praise thou the Lord and all that is within mee praise his holy name Reade also Psalme 24. verses 7 8 9 10. Secondly that it is our dutie to pray for the sanctification of our soules wee are taught from the example and practise of the Apostle Paul 1. Thes 5.23 Thirdly concerning our owne care wherein we stand bound to watch ouer our owne soules that we neuer suffer them to decline from the true loue and feare of God but may alwaies keep thē pure chaste faithfull vnto him Reade againe Prou. 4.23 Keepe thine heart with all diligence Or thus more neare to the originall or canonicall text With or aboue all watchfulnesse watch ouer thine heart c. Reade also Numbers chap. 15. verses 37 38 39 40 41. And Psalme 73.23 24 25 c. Yet I was alwaies iwth thee thou hast holden mee by my right hand Thou wilt guide mee by thy counsell and afterward receiue mee to glory Whom haue I in heauen but the and I haue desired none in the earth with thee My flesh faileth and mine heart also but God is the strength of mine heart and my portion for euer For lo they that withdraw themselues from thee shall perish thou destroyest all them that goe a whooring from thee As for me it is good for me to draw neare to God therefore I haue put my trust in the Lord God that I may declare all thy workes Our soule is the principall and most excellent part of vs vpon the welfare whereof resteth the welfare of our bodies also so that the whole person of a man beareth his denomination from the soule according to the phrase of the holy Scriptures as Psal 3.2 and Psal 7.2 and 22. verses 20 21 and 57.4 and in many other places according also to that which is said of Ionathan that hee loued Dauid as his owne soule 1. Sam. 18.3 And therefore by all reason wee ought to be chiefly carefull and charie ouer our soules as we may learne from many of the holy Psalmes where aboue all things the soule is most often and most earnestly mentioned in praier as the chief iewel darling of euery man Where also it is euery way most tenderly cherished and incouraged by these and such like speeches Let my soule liue O deliuer my soule Why art thou cast downe O my soule My soule trust thou in the Lord. My soule panteth after God My soule thirsteth for God c. Thus ought euery one of vs beloued in the Lord be most tender and charie ouer our soules But alas if wee examine our selues by these paterns and examples it will be found that for the most part it is with vs as if our soules were of very little estimation and price with vs. All our care is vsually for our bodies how wee may pamper adorne and euery way set out and aduance them But as for our poore soules they are left in the sordes suddes I might haue said they are left vnswept and vngarnished altogether forlorne and vnprouided for famished and starued vnlesse it be to afford the Diuell his welcome to make vs seuen fold more miserable answerable to that tricking which hee is delighted with according to the admonition of our Sauiour Matthew chapter 12. verses 44 45. And hereof among other things the little regard which wee haue of the word of God which is the onely true food the staffe and stay the store house and wardrope for the inriching and decking of our soules it is a speciall euidence to argue against vs that wee make little account of our soules Euery one I confesse will say that he hath a soule to saue c but how few doe take the right way or duly regard the meanes of their saluation It is euident therefore that the most part haue little or no true care at all to haue their soules saued Let such therefore learne from this admonition to better their duty herein or else let them know that they must of necessitie misse of that saluation which they would seeme to desire and looke for But as touching those that haue a true care of their soules they may and ought according to the fourth branch of the Answer comfortably to animate and incourage themselues against all crafts or violences of their aduersaries who or whatsoeuer they be According to that incouragement which our Sauiour giueth Matth. chap. 10. verse 28. Feare not them that can kill the bodie but are not able to kil the soule And Luke chap. 12. verse 4. I say vnto ye my friends be not afraid of them that can kill the body and after that are not able to doe any more But I will forewarne ye whom ye shall feare c. And againe Hee that will loose his life for my sake saith our Sauiour shall saue it How so By loosing the naturall life he shall attaine to a better life that is his soule shall liue more blessedly in heauen then it can doe here on earth Our Sauiour hath abolished death and brought life and immortality to light through the Gospel 2. Tim. 1.10 Read also 2. Cor. 5. verses 6 7 8 9. Therefore we are alwaies bould though we know that whiles we abide in the body we are absent from the Lord. For we walke by faith and not by fight Neuertheles we are bould and lone rather to remoue out of the bodie and to dwell with the Lord. Marke this well that the soule is at home with the Lorde so soone as it leaueth the body Wherefore also The Danger of not beleeuing this Article as the Apostle addeth further We couet that both abiding here and departing from hence that is both in life and in death we may be acceptable to him Fiftly all such may and ought according to the last branch of the answer comfortably commend their soules to God in all dangers after the example of Dauid Psal 31.5 And euen at the point of death it selfe after the example of our Sauiour Luke 23.46 And of Stephen Acts 7.59 as wee haue seene before Such are the duties of faith concerning the comfort of the blessed immortality of the soule Question NOw in the last place of our inquirie touching the same Seeing we ought to be euery way thus carefull ouer our soules as hath beene declared Is there not great danger in that secure neglect which is commonly among all sorts of people as if they needed not to be any thing at all or very little carefull about this blessed immortality which you speake of Answer Yes no
14. Wherevpon he doth furthermore exhort the Philippians yea and all other Christians to follow his example verse 15. in these wordes Let vs therefore saith he as many as be perfit that is vpright and entier be thus minded c. For as wee knowe many seeme to pray often for a ioyfull resurrection but they regard not to take the right course in rising first from the death of sinne c. Some also doe make the same praier for their friends but they pray to late because they pray not till they be dead as also because they themselues lye dead in that sinnes and trespasses following the workes of wickednes with wicked diligence as if nothing else were worthie to be laboured after But wee beloued in the Lord duly considering the excellent glory wherevnto God of his infinite mercie hath appointed our bodies let vs alwaies esteeme it an ouer-base thing to apply any pretious member of them to the vile seruice of sinne and Satan either our eies to vnchast lookes or to reade anie vngodly bookes or our eares to hearken to lewd or vnfruitfull discourses by word of mouth or any wicked and vngodly speaches whatsoeuer or our hands to take bribes or to worke any deceite or our feete to carrie our bodies to any wicked companie c. But contrariwise let vs vse them to carrie vs to the house of God and to frequent the companie of the godly that we may learne both to minde speake and doe those things which be good and godly according to the exhortation of Saint Paul from the consideration of this benefit of the resurrection 1. Cor. 6. verses 14.15 saying God hath raised vp the Lord and he will raise vs vp by his power And Know ye not saith he further that your bodies are the members of Christ Shall I then take the members of Christ and make them the members of an harlot God forbid c. And verses 19.20 Ye are not your owne For ye are bought for a price therefore glorifie ye God both in your body and in your spirit for they are Gods And Rom. 8.11.12 after that he hath made like mention of the resurrection Therefore brethren saith hee we are debters not to the flesh to liue after the flesh For if ye liue after the flesh ye shall die but if ye mortifie the deedes of the body by the Spirit ye shall liue For as many as are led by the Spirit of God they are the Sonnes of God And let vs note well that as the due consideration of death is an effectuall bridle to withdrawe vs from the ouer-curious and delicious pampering and tricking of our bodies which in this our present mortall estate are but wormes meate as was noted in the doctrine of Gods Fatherly prouidence page 254. or at the least shall corrupt and turne to be wormes so the Christian meditation of the resurrection of the same our poore and fraile bodies to euerlasting glory containeth a mighty perswasion to moue and excite all true beleeuers constantly to imploy their whole bodies and euery part and member of them onely to those honourable seruices wherevnto the Lord hath created them Though we doe not thus we shall rise againe in deede but not to saluation and glory but to condemnation and that most iustly euen to eternall reproach and miserie Thus much concerning other testimonies of holy Scripture belonging to the former duties beside that of the Apostle Paul 1. Cor. 15. Question Now what other duties beside those mentioned in that Scripture do belong to the comfort of the same benefit of resurrection Answer The comfort hereof doth furthermore require that wee doe account our selues but strangers here in this world and therefore not to addict our mindes inordinately to any of the pleasures and profites or aduancements thereof no not to those that being rightlie vsed are lawfull and good Nay rather it requireth on the contrarie that we settle our hearts patiently to expect and endure all bodily afflictions of this life yea euen death it selfe both our owne and of our dearest friends yea if neede doe so require the most cruell death and torturings of our bodies for Christ and his Gospels sake Explicatiō It is very true according to that instruction which Saint Paul giueth 1. Thes 4.13.14 saying The dāger of not beleeuing this Articles I would not brethren haue ye ignorant concerning them which are a sleepe that ye sorowe not euen as other which haue no hope For if wee beleeue that Iesus is dead and risen euen so them which sleepe in Iesus will God bring with him Where note that the hope of the resurrection to eternall life as M. Caluin saith very well is the mother of patience Spes inquit beatae immortalitatis patientiae mater est And of this patience we haue those holy Martyrs who haue giuen their liues to testifie the truth for notable examples as we may see if we call againe to minde that which is written Heb. 10.32 c. and chap. 11.35 c. Read also chap. 13 1.2.3 And 2. Cor. 4.17.18 And so forth from the beginning of the next chapter to the 12. verse For as wee haue considered heretofore the doctrine of the Apostle in that place doth respect the immortality both of the soule and also of the body after the resurrection thereof Where also wee are plainely taught that wee ought after the example of the faithfull in former times to liue as strangers here in this world minding a better Citie c. As also Heb. 11. verse 13. c. Thus farre of the duties Question NOw finally What is the danger of not beleeuing this Article and of not yeelding these fruites of obedience and thankfulnes in the faith and hope of it Answer Such as doe not beleeue this Article beleeue nothing as they ought to beleeue the same Neither is it possible that they should be heartily willing at any neede to giue their liues for our Sauiour Christ and his Gospels sake but contrariwise that by a cowardlie seeking by the deniall of him in time of danger to saue their liues they must needes loose their liues and their soules too for euer and euer Explication proofe This may be euident vnto vs from that which wee haue heard before in the opening of the reasons which the Apostle hath vsed to confirme this Article For there he affirmeth plainely that they who denie the resurrectiō of the bodies of the faithful do therwithal denie the resurrectiō of our Sauiour himselfe as we may see 1. Cor. 15. verse 13. And againe verses 15.16 For If there be no resurrection of the dead then is Christ not risen And yet againe If the dead be not raised then is Christ not raised And thus it cannot be but they frustrate all To the which purpose also serueth the second reason and also the fourth fift and sixt as they haue beene interpreted and explaned in the same chapter Of this sort of vnbeleeuers
milke of the word 1. Peter 2 verses 2.3 Read also Hebrewes 5.12.13.14 and 1 Corinthians 3.1.2.3 By this spirituall foode the inward man is renued daily though the outward man be daily decaying Read also Ephesians 4.11.12.13.14.15.16 Thus we must vse the same meanes for our continuall increase in knowledge faith and repentance both for wisdom practise and also for cōsort and strength all the daies of our liues the same meanes I say wherby God vouchsafed to giue vs grace to make our beginnings in the same The Practise of Repentāce Vnto the which care as was answered in the last place the holy Ghost will comfort and strengthen all that be his so that they may say with the holy Prophet Psal 42.5 c. Why art thou cast downe ó my soule and vnquiet within me Wait thou on God For I shall yet giue him thankes for the helpe of his presence And for this cause our Sauiour Christ calleth the holy Ghost by the name of a most gratious comforter or incourager Iohn Chapters 14.15 16. HEtherto of the doctrine of Repentance yea of the whole worke of our regeneration and sanctification From the examination and declaration whereof it may be perceiued that albeit there is little or no difference betwixt our sanctification and regeneration in so much as we may truly say that our regeneration is no other grace but that whereby we are wholly sanctified and set apart vnto God from the sinfull corruption of our naturall birth and the euil fruites thereof to serue God in our whole man both bodie soule and spirit yet there is some difference or distinction to be put betwixt our regeneration or sanctification generally taken and repentance I would haue you therefore shewe in this our issue of this doctrine what that difference is Question What I pray you haue you learned that this difference is Answere First I haue learned that regeneration is more generall then repentance comprehending Faith as well as repentance yea and knowledge also the forerunner of them both Explication and proofe You haue learned that which the truth it self teacheth For so our Sauiour Christ instructing Nicodemus in the true knowledge faith repentance of the Gospel Ioh. chap. 3. includeth all vnder regeneration or new birth As also the Apostle Paul doth 2. Cor. 5.17 saying If any man be in Christ let him be a new creature And Gal. 6.15 In Christ Iesus neither doth circumcision auaile any thing nor vncircumcision but a new creature Regeneration therefore and repentance differ as the part from the whole or as the speciall from the more generall or as the effect differeth from the cause Question What other difference may there be Answere A second difference may be this that the worke of regeneration to speake properly is but one entire action once onely wrought euen as wee are but once naturally borne whereunto also Baptisme the Seale of our regeneration answereth in that being once baptized we are neuer to be baptized againe But repentance is not onely a continued but also a multiplied and increased grace and action in the seuerall parts and in the whole practise of it Explicatiō and proofe It is true so that we may say Regeneration doth properly note the first change of the naturall man whereby is inspired as it were the whole and entire seede of godlines though it doe but by little and little vtter it selfe by reason of the contrarie lusting that is in our flesh like as by naturall birth we haue the seede of all sinne in vs howsoeuer it doe not all at once breake forth by reason that it is restrained and holden in and as it were chayned by the secret hand of God Yet so as wee denie not but regeneration also may be said to increase in respect of the particular and seuerall parts or graces thereof knowledge faith repentance c. according to the increases which it pleaseth the Lord from time to time to giue vnto it And thus be it spoken of the doctrine of the Gospell in generall concerning faith and repentance A briefe summe of the doctrine of the Gospell The doctrine of the Gospel dispersed through the holy scriptures Question NOw in what place of the holy scriptures is the Gospel conteined Answere It is dispersed through the whole bodie of them from the 15. verse of the third chapter of Genesis to the verie end of the Reuelation as it were the veynes sinewes or rather as the blood and life yea as the euerliuing soule and spirit of them but it is expressed and opened most fully and cleerly in the writings of the new Testament Explicatiō proofe It is so indeed For though as our Sauiour Christ saith the bookes of Moses and of all other the holie Prophets do testifie of him Iohn cha 5.39.46 Read also Acts 3.21.24 chap. 10.43 To him giue all the Prophets witnesse that all that beleeue in him shall receiue remission of sinnes And 1. Pet. 1.10.11.12 And Reue. cha 10.7 And ch 14.6 where the Gospell thus testified from the beginning is by the holie Angell called an euerlasting Gospell So that the Gospell may not vnfitly be compared to the riuer of the garden of Eden which diuided it selfe into all quarters round about it compassing farre and neere Gen. 2.10 c. Neuerthelesse as you haue further answered it is most fully and most cleerly opened by the holie Euangelists Apostles of our Lord Iesus Christ in the bookes of the new Testament according to that we reade Ro. 16.25.26 And Ephe. ch 3.1.2.3.4 And 1. Pet. 1.12 Matth 13.16.17 Blessed are your eyes saith our Sauiour Christ to his Disciples for they see your eares for they heare For verily I say vnto you that many Prophets righteous men haue desired to see those thinges which ye see and haue not seene them and to heare those things which ye heare and haue not heard them From these holie Scriptures are we therfore to learne and beleeue the whole doctrine of the Gospell euen as it is in them recorded from the verie first beginning to the ende and conclusion of them But herewithall let vs consider further that partly for help of memory and partly for consent in professiō of the doctrine of the Gospel the same doctrine concerning faith hath bin by some excellent holy Ministers of the word euen from the time of the primitiue Churches gathered into as short a summe as might be out of the bookes both of the old new Testament The which summe so briefly comprised is cōmonly called the Apostles Creed because for the most part it is gathered out of their writings or else it is called the Articles of our belief because the chief points of faith are cōtained in it Of this sum of the doctrine of faith intend we henceforth by the grace of God to enquire And afterward if so it shall further please him of the doctrine of the Sacraments of the
of Iob. The Psalmist doth also excellently celebrate the praises of the Lord for the same his notable workes Psal 104. And thus we may see the workes of Gods mightie creation euery where testified in the holy Scriptures Neuerthelesse insomuch as it was further truly answered the holy historie of them is first of all most fully and plainely and as we may say originally described in the 2. first chapters of Genesis wee will in this our exercise of gathering the doctrine of the principles of religion fundameÌ„tally inquire of theÌ„ according to the ground direction of those chapters Now therefore that we may proceede in as plaine and familiar a course as we can Let vs make our entrance from the consideration of the meaning of this word to Create Question What haue you learned to be the meaning of it Answere This word to Create signifieth most properly to make a substance or beeing of a thing where there was nothing at all before ExplicatioÌ„ proofe It is very true And thus did the Lord at the beginning create the substance and beeing both of the heauens and also of the earth that is he caused them to be when they were nothing at all before For this is the most proper and originall signification of the word Bara Question But doth the signification of it extend no further then thus Answere Yes and therefore I said as I haue beene further taught that it signifieth not onely to make a substance but also to giue a beeing which is more generall and noteth the qualitie and whole estate and condition of the thing as well as the substance it selfe this being the creation of God as wel as the other ExplicatioÌ„ and proofe You haue learned to answere as the truth it selfe teacheth And therefore doe the best learned vpon diligent obseruation affirme that the word Bara doth not onely signifie producere a non esse ad esse that is to bring forth the beeing of a thing from no being but also that God hath herein wrought as excellently for the manifestation of his diuine wisedome and gracious goodnes as of his almightie power And therefore well saith Iunius a learned Interpreter of Gods word Gen. 1.1 Annot post God created that is Fecit ex nihilo he made of nothing Et quidem potentissimè ac magnificentissimè no lesse stately or gorgeously theÌ„ mightily NaÌ„ haec propria est Hebraei verbi significatio For this saith he is the proper signification of the Hebrew verbe And besides it is easie to obserue that the same verbe is vsed to note wisedome in discerning of a thing vppon mature deliberation or in making of a special choise as 1 Sam 17 8. Choose you a man for you c. And Ezek chap 21 19. Choose thou a place and choose it in the corner of the way of the Citie In the Hebrew distinction of this chapter it is the 24. verse Furthermore as touching the qualitie and excellent estate and condition of a thing whereto the word of Creation extendeth it selfe it is euident in that it is expresly said that the Lord created all things very good And Psal 51.10 King Dauid repenting him of his owne corruption whereby hee had peruerted his owne soule praieth God to create in him a cleane heart Read also Isay 54.16 behold I haue created the smith c. and I haue created the destroyer to destroy And chap. 57.19 I create the fruite of the lippes to be peace c. And 65.17.18 Newe heauens and a new earth and ioy to Gods people And besides all this the word of creation doth not onely signifie the making of the first matter and ground of all thinges called the heauen and the earth but also the first producing and making of all Creatures in their kindes from them or like to them as the Sunne and the Moone and the Starres like to the matter of the heauens in proportion as Adam and other earthly creatures were created from the earth and out of the water Gen. 1 20.21 and ch 3.19 And Eue of the ribbe of Adam For God created them male and female Gen. 1.27 and ch 7.1.2 yea the propagation of all creatures in their kinds it is called a new creation Gen. 6.7 Psals 102.18 and 104.30 and Ezek 28.13 15. Iob 31.15 He that hath mad me in the wombe hath he not made him Hath not he alone facioned vs in the wombe And Ier 1.5 To this purpose it is that to the clearing of the full signification of this word of Creation diuers wordes are somtimes put together And namely these two Iatsar and Gnasa are ioined with Bara the one signifying to doe a thing in a more generall signification the other to make one thing of another giuing it a newe forme and beautie c as the potter doth his pot out of the clay From the which similitude the Lord expresseth the creation of the body of Adam out of the dust of the earth as it were mixed with water and so moulded vp to a lumpe and fashioned to his excellent forme and shape and to that excellent estate and condition wherein God did set it As * The Lord God made maÌ„ of the dâ—st of the ground breathed in his face breath of life and man was a liuing soule The Greeke words answering to these as the learned ob erue are Kâ—â—â—s for creat ng of nothing Poâ—â—sis for making into sâ—me outward â—orme Pâ—â—sis for a through working anâ—â—aâ—â—oâ—ing both within and withâ—ut Iunâ—â—s Annot post Gen 2. verse 7. So that although the soule is signified to be by creation most properly taken yet it is more immediately from God Concerning the similitude of the Potter reade Isaiah chapter 45.9 Woe vnto him that striueth with his Maker the pot shard with the potshardes of the earth that is as well one as other all being fraile and earthly c. In the which Chapter also are the former three wordes noting this more full signification of creation ioined together as we may read them verse 7. I forme the light and create darknes I make peace and create euill I the Lord doe all these things And in the same chap verse 18. Thus saith the Lord that created heauen God himselfe that framed the earth and made it he hath prepared it he created it not in vaine he formed it to be inhabited c. And before this ch 43.7 Euery one saith the Lord shall be called by my name For I created him for my glory formed him and made him Moreouer Gâ—n â— 22 there is yet another word vsed to expresse the manner of the creation of Eue. For the Lord taking a ribbe as it were a rafter or sparre out of the side of Adam is said to haue builte Eue that is to say to haue framed and fashioned her as an excellent building yea with a body of more large capacitie and with move roomes and inclosures as one well saith for the more coÌ„modious
will preserue all his faithfull and obedient children from their violence and craft while they walke dutifully before him Question What proofe can you alledge for this Answere We haue one notable proofe hereof Psalm 37. verses 12 13 14 15. The wicked saith the holy Prophet of God practiseth against the iust and gnasheth his teeth against him But the Lord will laugh him to scorne for he seeth that his day that is the day of his calamitie or destruction is comming The wicked haue drawne their sword and bent their bow to cast downe the poore and needie and to slay such as be of vpright conuersation But their sword shall enter into their owne heart and their bowes shall be broken Likewise verse 28. The Lord loueth iudgement and forsaketh not his Saints they shall bee preserued for euermore but the seede of the wicked shall bee cut off And yet againe in the same Psalme verses 32 33. The wicked watcheth the righteous and seeketh to slay him But the Lord will not leaue him in his hand nor condemne him when he is iudged Finally verses 39 4â— The saluation of righteous men shall be of the Lord he will be their strength in time of trouble For the Lord will helpe them and deliuer them he will deliuer them from the wicked and he will saue them because they trust in him Heere it is plaine that the faithfull haue the most gratious promise of God for their defence against the outward violence of the wicked instruments of the diuell yea and against their crafty indeuours also so farre as it shall bee good for them Shew likewise some promise for preseruation against the more spirituall craft of the wicked Question What promise haue you for our warrant in this point Answere In the 24. verse of the 24. chapter of Saint Matthew our Sauiour Christ assureth vs that so gratious will the Lord be in guiding and preseruing the soules of his elect that it is vnpossible that they should bee deceiued by any false Prophets how deceiueablie soeuer they goe to worke yea though they seeke to confirme their false doctrines by neuer so strange signes and wonders ExplicatioÌ„ and proofe It is certainely true They shall not bee totally or finally deceiued in the fundamentall points or Articles of the true Christian faith and religion But what is the reason and ground hereof Verily not their owne wisedome and warinesse or strength and constancie but because God of his mercie hath so decreed and promised and therefore will by the wisedome and power of his grace working in them accordingly effect and accomplish the same God hath in former times gratiouslie performed this his promise and there is no doubt to bee made but hee will shewe the same grace and fauour still to those that shall seeke it at his handes euen at this day and to the ende of the worlde Reade 2. Thessalonians 2.11 12 13. LEt vs now come to the promises concerning the prouidence of God our heauenly father in his gouernment ouer other of his creatures for the benefit of his children And first concerning the visible heauens with the hostes and furniture of them Question What promise haue you that God will so order and gouerne them as they shall serue for our benefite and not bee armed against vs for our hurt Answere In the 121. Psalme verses 5 6 7 8. The Lord is thy keeper saieth the holy Psalmist the Lord is thy shadow at thy right hand The sunne shall not smite thee by day nor the moone by night The Lord will preserue thee from all euill hee will keepe thy soule The Lord will preserue thy going out and thy comming in from henceforth and for euer Likewise Hosea chap. 2.21 God will cause the heauens to heare the earth that is he will make it fruitfull for mans commoditie and vse if he will faithfully serue and obey God ExplicatioÌ„ proofe The grace of this promise of God may bee discerned from the contrary in that God threatneth against vs that the heauens shall bee as it were yron and brasse ouer our heads and otherwise hurtfull also if wee refuse to walke in good dutie and obedience before him as Leuiticus 26.9 and Deut. 28. verses 22 23 24. Whereof also wee haue examples recorded touching the performance of this iudgement in former times for our further admonition and warning as it hath beene obserued before Iosh chap. 10. verse 11. And Iudg. chap. 5.20 The heauens euen the starres of the heauens are said to haue fought against Sisera in their courses And 1. King chap. 17.1 and chap. 18.1 Iames 5.17 18. But beside former warnings are there not examples among our selues from time to time of some stricken with lightnings or killed with thunder destroyed by tempests c Gratious therefore is the promise of God to be iustly acknowledged in that through his gratious gouernement the heauens shall be fauourable vnto vs if we will truly beleeue and obey him Hetherto of the heauenly creatures the earthly are next Question WHat further promise haue you that God in his fatherlie prouidence will gouerne and dispose of them to the benefit of his obedient and faithfull children Answere In the same 2. chapter of Hosea mentioned euen now in the 18. verse thereof thus we reade In that day saith the Lord by his Prophet I will make a couenant for them with the wilde beasts and with the fowles of heauen and with that which creepeth vppon the earth and I will breake the bow and the sword and batteâ— out of the earth and I will make them sleepe safely And then also in the 22. verse immediately after that the Lord had promised to beare the heauens and that the heauens should heare the earth as was answered before it followeth thus in the next words And the earth shall beare the corne and the wine and the oyle and they shall heare Izreel Explication and proofe That is to say euen so many as God alluding to that word Izreel which is by interpretation God will sow promiseth in the next verse to sow vnto him selfe that is will in speciall manner blesse and prosper For so it followeth in the 23. verse And in the Hebrew language the allusion is plaine They shall heare Iâ—zregnel saith the Lord and I will sow her Vezrangtiah c. Marke well therefore how the Lord most gratiously promiseth to his people that if they would faithfully cleaue vnto him and purely worship and serue him hee would and no doubt still is willing to cause a most sweete concent and harmony as it were betwixt all other creatures for mans benefite and comfort This promise was mentioned when the doctrine of the creation was by vs inquired into So was also that which we reade Genesis 8.21.22 and chap. 9.1 2 3. and Iob chapter 5.23 But in so much as they doe more directly belong to the prouidence of GOD as was there obserued therefore they are vpon this occasion to be
â—3 2 c. The same temptation troubled the Prophet Ieremie also as appeares in the beginning of the 12. of his prophesie Wherefore seeing we are so apt to receiue some euill impression this way let vs as throughly as we may fortifie our selues against euery stumbling blocke which either the diuell or our owne blinde reason and vnfaithfull heart may cast in our way And because as was mentioned euen now concerning the Prophet Dauid this will likely be obiected for one of the first doubts how it should come to passe that if God doe rule and gouerne all things with a fatherly prouidence for the benefit and comfort of his children thaâ— the riches pleasures and honours of the world should be so plentifully bestowed vpon the wicked vngodly as we see them to be euen vpon such as doe nothing at all regard eyther to know beleeue loue of obey God as their Father but contrariwise doe contâ—nuâ—lly rebell against him in treading vnder their feeâ—e all his holy lawes and commandâ—ments Question What may we answer to this obiection in the iust defence of the fatherly prouidence â—f â—he Lord our God Answere God doth this to declare his vnmeasurable and incomprehensible goodnes and bounty in the sight of all the world in that the extreame wickednes of the wicked can not restraine him from doing good vnto them euen because theâ— are his creatures though neuer so much degenerated from him and the obedience of his holy will Explication and proofe For the proofe of this reade Matth. 5.45 He maketh his sunne to arise on the euill and the good and sendeth raine on the iust and the vniust Likewise Act. 14.15 16 17. God is he who made heauen and earth and the Sea and all things that in them are Who in time past suffered all the Gentiles to walke in their owne waies Neuertheles he left not himselfe without witnes in that he did good and gaue vs raine from heauen and fruitfull seasons filling our hearts with foode and gladnes And againe chap. 17.27 28 Reade also Psa 17.14 He filleth the bellies euen of the men of the world that is of those whom we by a fit name call worldlings with his hid treasure whose children also haue enough they leaue the rest of their substaâ—â—e for their childreÌ„ But therein it is meete that we doe consider that the Lord â—â—aleth not thus with the wicked because they are wicked and to maintaine them in their sin but onely because they are his creatures and therefore thus farre respecteth them for his own crâ—ations sâ—ke To the which purpose well sâ—iâ—h a very godly leâ—rned man * Dâ—us fine exceptione creaturas oâ—nes amore proâ—e qâ—aâ—tur Sed noâ— nâ—â—fiâ—os â—aoâ— qâ—â—â— Sâ—â—â—â—◠〈◊〉 o 〈◊〉 〈◊〉 t paâ—â—â—â—â— amore â—â—â—pâ—â—cutuâ— Caâ— Hâ—â—â— Maâ—c 1â— 21 God sheweth forth his loue to all his creaâ—ures none excepted yet so as he imbraceth none with a fatherly affection but those his children whom he hath regenerated by his Spirit of adoption And furthermore as touching those of the wicked who harden their hearts in their despising of the bountifulnesse of Gods mercies it cannot otherwise be but he must in his iustice call them to an account so as they must one day smart for all Read Psal 4â— and Prou. 10. â— Luk. chap 12.16 20 21. and ch 16.25 And Rom. 2.1 c. 4. Thus as it is Psal 69.22 Their table becommeth at the last a snare to them and their prosperity is their ruine when once the measure of their wickednes is full As Leuit. 10.24 c. and Ezek. chap. 16.49.50 Well let this be so Yet there is a further doubt concerning Gods fatherlie prouidence in so much as he doth not alwaies bestow these outward blessings vpon his owne children as well as vpon the wicked albeit they doe truly beleeue in him Question and from their very hearts vnfeinedly loue obey him as their most reuerend and deare Father What is to be answered to this Answere God giueth hereby plainâ—ly to vnderstand that he hath more excellent both riches and pleasures and honour in store for them in his heauenly kingdome of glorie yea euen in that he doth now presently in his kingdome of grace as we calâ—â— giue vs his holy and heaueÌ„ly knowledge faith feare loue with many other most pretiouâ— sweeâ— spiritual graceâ— therwith the most coÌ„fortable hope of euerlasting â—â—fe glory it self it is a portion mâ—st worthy to be preferred before al the vain riches pleasures and honours of this transitory world ExplicatioÌ„ proofe So in deed we read Ps 4.6 7. Many say who will shew vs any good Lord life thou vp the light of thy countenance vpon vs. Sâ— shalt thou giue me more ioy of heart then they haue when their wheatâ— and their wâ—â—e doe abounâ— And Ps 17 1◠〈◊〉 shall â—ehold thy face in righteousnes and when I awake I shall be satisfied with thine image That is when at the resurrection I shall see and know thee as thou art in the fuâ— and perfect riches of thy eternall goodnes and mercy Read also Ps 31.19 O how great is thy goodnes which thou hast laid vp for them â—hat feare thee I yea done to them that trust in thee euen before the sonnes of men Thou doest hide them priuily in thy presence from the pride of men c. Likewise Ps â—4 8 9 10 Moreouer â—s 19.7 c. The law of the Lord is perfit conuerting the soule c. More to bee desired then gold yea then fine go d sweeter also then honie yea then the hony fresh out of the hony combe And Pâ— 119 verses 14 57 72 93 103 111 12â— 162 165. Likewise Pro. 3.13 c. Blessed is the man that findeth wisedome and the man that gotteth vnderstanding For the marchandise thereof is better then the marchandise of siluer and the gaine thereof is better then gold It is more precious then pearles and all things that thou canst desire are not to be compared vnto her c. Wherevnto adde that which we reade ch 1â— verse 16. Better is a little with the feare of the Lord then great treasure and trouble therewith And ch 16. 8. Better is a little with righteousnes then great reuenewes without equity And chap. 17 1. Better is a drie morsellâ— peace be with it then a house full of slaine things to wit prepared to make a feast where there is strife And touching this point let it be well obserued of vs that the eternall loue and fauour of God touching euerlasting happinesse â—â—â—n no wise to be measâ—red according to our enioying of the riches of this world nor the hatred and displeasure of God by our wanting of â—hâ— abundance thereof For as we reade Eccl. 9 2. No man knoweth eyther loue or hatred by thâ—s rule â—or many notoriously wicked are externally very prosperous in the world and contrariwise many of singular godlines are for a time in great
more easily indure but also at the most holy truth of our Sauiour Christ which was more bitter then either imprisonment or death vnto them The which also at the last they inflicted with fier and fagot vpon them that is to say at the last after they had taken their fill in wourrying of them But let vs as briefly as wee can furnish our selues with some proofes touching the particulars of this answere to the end we may thereby store our own hearts with some good furniture and grounds of true comfort against the times of our owne afflictions whatsoeuer may in the fatherly counsell and prouidence of God hereafter betide vs. First of all therefore as was answered in the first place this is as the opening of a most liuely and plentifull spring of all holy consolation add comfort that no affliction commeth without the most wise vigilant louing and teÌ„der foresight of Gods fatherly prouidence the which no doubt extendeth it selfe to the assigning both of the fittest time for the beginning and of the fittest measure for continuance and also of the most blessed issue and ending that may be For the which read Mat. 10.28.29 c. Feare yee not them which kill the beaâ— c. All the haires of year head be numbred c. Feare yee not therefore c. Likewise Philip 1.28 In nothing feare your aduersaries And 1. Pet 3.14 Read also 2. King 19.25 c. And Psal 105.12.13.14.15 God will not suffer Tyrantes to haue their owne will neither when nor after such manner as they themselues will Hee hath his hooke in their nostrills like as they leade beares and his bit in their mouthes as men restraine and hold in vnruly horses c. And yet further 1. Cor 10.13 God is faithfull saith the holy Apostle who will not suffer any of his to be tempted aboue that they be able but hee will euen giue the issue with the temptation that they may be able to beare it So then this may iustly be as a Sea of comfort vnto vs in that wee knowe that God in his afflicting of vs whether by his owne hand or by the wicked dealeth like a most louing Father in correcting and nourtering his Sonne like a tender mother in chastising her daughter like a wise and mercifull Phisition in the curing of his diseased Patient like a most skilfull husbandman in tilling and manuring of his barren ground or in pruning and cutting off the superfluous branches of his vine like the cuÌ„ning Gold-smith in trying and fining of his drossie gold that he may make thereof a precious and shining vessell like the artificiall mason who most triely heweth and fitteth the rude and rough stones to be laide vpon the foundation of his building finally he dealeth like the watchfull and painefull shepheard who neuer leaueth seeking vp of his straied sheep vntil he hath fouÌ„d it huÌ„ted it home to the fouâ—d that so it may be out of the danger of the wolfe c. In all which dealing of God thus weare alwaies to iudge that he doth not change his affection as our estate and condition changeth here in this world but he continueth coÌ„stant in his loue euen in the middest of the most vncomfoâ—table afflictions that may at any time befall any of his children Yea verily so long as the Lord our God and mercifull Father preserueth vs from Hell and eternall damnation wee are to acknowledge him to be very gracious and mercifull yea infinitely mercifull vnto vs. And by how much the more manifold and the more often our afflictions be renewed and that also in raging manner like the billowes of the Sea the more they doe argue the most vigilant and al-seeing prouidence of God after that we are by his goodnes deliuered out of them Thus great is the comfort contained in the first branch of the answere Touching the second branch read Psalm 46. The whole Psalme is notable to this purpose both for doctrine and incouragement and also for exemplification Reade also Psalm 50.15 And Psal 86.14.15 c. O God the proude are risen against me c. But thou o Lord art a pittiful God and mercifull c. Turne thou vnto me and haue mercy vpon me c. And Psal 94.18.19 When I said my foote slideth thy mercy o Lord staied mee In the multitude of my thoughts in my heart he meaneth troublesome thoughts thy comforts saith the Prophet haue reioyced my soule To this purpose many of the Psalmes are notable namely 34.19.20.21 and 37 24 28. 119. verses 149.150.151 Ps 145.14 and verse 18. And Prou 24.15 16. The which because they haue beene alledged heretofore I doe not stand now to rehearse them againe Let vs come to the third branch For the proofe whereof reade Heb chap 2.10.11 where the Apostle sheweth that it is well beseeming the excellent wisedome and righteousnesse of God that hee being minded to bringe many children to glorie should consecrate the Prince of their saluation through of affliction to the ende that both the same his children and also their afflictions might bee sanctified in him and by his afflictions In which respect our Sauiour himselfe saide Iohn 17.19 For their sakes sanctifie I my selfe that they also may be sanctified through the truth And the Apostle Paul 2. Timo 2.11.12 It is a true saying For if we he dead with him we shall also liue with him If we suffer we shall also reigne with him And Philip 1.28 It is a token of saluation and that euen from God Wherefore let it not seeme strange vnto vs nor any way discourage vs that we are subiect to manifould afflictions and trialls but rather according to the often exhortation of the holy Scriptures let vs reioice in that hereby God our heauenly father fashioneth vs to be like vnto his owne Sonne Rom 8.29 Who though hee were the Sonne yet learned hee obedience by those things which hee suffered And being consecrated was made the author of eternall saluation to all that obey him Heb chap 5.8.9 Now in nothing can we be here in this world more like vnto the Sonne of God while hee was in it then by putting our faithfull trust in God by yeelding dutifull obedience vnto him in the middest of our manifould afflictions and trialls for his sake Wherefore as a godly learned Preacher well obserueth insomuch aâ— Christ is herein the paterne whose similitude we beare who duly considering it can bee discouraged vnder the crosse To the which purpose let vs hâ—re also consider that which wee reade Heb 12.5 c. In the which wordes as was touched before both the profit and also the comfort of affliction are lincked together And now let vs further obserue that the Apostle sheweth that it was a matter worthy speciall reproofe in some among the Christan Iewes for that they did not incourage themselues to the chearefull induring of the crosse as they ought to haue done considering that it is so notable an
resurrection and life and to the holy Ghost by whom we are sealed vp against the day of our full redemption euen the redemption of our bodies to liue againe reunited to our soules and to be made incorruptible and glorious so to abide for euer and euer Fourthly death ought to be comfortable vnto vs at the time which God our heauenly Father hath appointed what kinde of bodily death soeuer it may be because it setteth our soules at libertie to enioy the most sweete and comfortable societie of the blessed soules and spirites of all our reuerend fathers deare bretheren and faithfull friendes whosoeuer haue died in the Lorde before vs considering also that all true beleeuers and faithfull seruants of God whom wee shall leaue behinde vs and are now deare vnto vs in the Lorde whether Magistrate or Minister of the Worde wife or childe husband or friende father or mother shall shortlie in their season follow after vs and bee gathered to the rest of the Saints Finallie it may iustlie bee no small comfort vnto vs that GOD hath appointed his holie Angells immediately vpon our death to take and conuey our soules honourably into the heauenly place of our most blessed and glorious rest Seeing the death of the godlie is thus comfortable no maruell though the Spirit of God doth pronounce all those forth-with blessed who die in the Lord euen because as the same Spirit assureth vs they rest from their labours and their workes follow them Reuel chap. 14. verse 13. Well also saith a godly learned maÌ„ according to this testimony of the holy Ghost Death is good because it bringeth rest better because it reneweth vs best because it putteth vs out of all danger of any fall or miserie for euer after The comfort of death therefore to the godlie may well bee accounted a speciall comfort seeing it containeth as wee may say all the degrees of comparison good better and best of all But let vs consider more particularly of the proofes which belong to the seuerall branches of the Answer And first that all sufferings specially vnto death for godlines sake doeth warrantize the truth of our faith and obedience to God it may be confirmed from that which is saide concerning the perfection of our Sauiour Christ his faith and obedience argued by his death and sufferings Philip. 2.8 and Heb. 5.8 Read also 1. Ioh. 3.16 17 18 19. And in the Gospell according to Iohn chap. 15. verse 13. This doubtlesse is an essentiall difference betwixt the true seruants of God and hypocrites or hirelings The one sort abide faithfull to the end the other fall away when affliction and triall commeth Matthew chapter 13. verses 2â— 21 22 c. And Iohn chapter 10. verses 11 12 13 14 15 16 17 18. It is a small matter as one truly saith to court the Gospell in the time of peace and prosperitie Verily wee can haue no comfort concerning the truth of our faith if it holde not out in the time of affliction and triall It is faith of no valew that is of no valoure Secondly that to the godly death is an abolishing of all euill so as it can neuer comber them any more it is plaine because the death of the bodie is compared to a sleepe till the day of the resurrection Isai 26.19 and chap. 57.2 and 1. Thessalonians 4.15 And touching the life of the soule it is a most blessed life so soone as it is parted from the bodie as wee sawe before and as it is further euident in that the soule of Lazarus was carried by the Angells into Abrahams bosome And from the promise of our Sauiour Christ to the thiefe repenting on the Crosse saying This day shalt thou bee with mee in Paradise Also because it is written that all troubles from thence-forth bee forgotten and râ—membred no more and that euery teare shall bee wiped from the eye c. Reuel â—1 4. The reason is because then all sinne the cause of all euill shall for euer cease Heb. 12.23 Thirdly that death baileth vs for euer out of the prison or to speake the best out of a base cottage of the bodie read 2. Cor. 5.1 c. 9. Call to mind also Iohn 14.1 2 3. And that wee die vnto God and so to our owne benefite reade Romans chapter 14. verses 7 8 9. Whether wee liue or die wee are the Lordes And that it is best for vs to die that so wee may goe to Christ with whom our life is hidden in God c. Reade Philippians cha 2. verse 23. Colossians chap. 3. verse 3. and Iohn chapter 11. verse 25. And that wee are sealed vp against the day of our full redemption by the holy Ghost reade Ephesians 4.30 and Rom. 8.23 Wherefore there is no doubt but wee shall then haue so much the greater comfort of his diuine presence by how much wee shall lesse that is not at all grieue him by our sinne For the soules of the faithfull are all iust and perfitted in the heauens Hebr. 12.23 as was euen now alledged And as nothing can seperate vs from the loue of God neither â—ribulation nor anguish nor persecution nor famine nor nakednes nor perill nor sword neither death it selfe c. so shall nothing be able to seperate vs from the most comfortable fruites and effects of his loue Rom. 8.35 c. Fourthly touching the comfort of death in that it setteth vs at libertie to haue our communion with the faithfull departed reade againe Hebrewes chapter 12. verses 23 24. Yee are come to the congregation of the first borne which are written in heauen and to God the Iudge of all and to the Spirites of iust and perfect men And to Iesus the Mediator of the new Testament and to the blood of sprinkling which speaketh better things then that of Abel So that great is the excellencie of the condition and estate of true beleeuing Christians euen here in this life but as touching that perfection which the soules of the righteous haue in the kingdome of heauen wee cannot attaine vnto it here in this worldeâ— And therefore as wee reade in the ninth chapter of the same Epistle verses 27 28. God hath appointed vnto men that they shall once die and after that commeth the iudgement So Christ was once offered to take away the sinnes of many and vnto them that looke for him hee shall appeare the second time without sinne vnto saluation Without sinne that is he shall appeare without any more sacrifice for sinne and euen quite and cleane to abolish sinne out of our nature by his glorious and perfect sauing grace and power This comfort therefore to wit that by death wee shall haue our sweete societie with all the faithfull departed both former latter and with all that were deare to vs in the daies that they liued here with vs in this world it is very sensible to those that haue and spirituall sense and affection in them to minde heauenly things The
performed to Iesus Christ the Sonne of God our Lord. The same is to be affirmed concerning thankes-giuing Read Psalm 47. And â—8 18 19. compared with Ephes 4.7 8. And when wee praise God the Father in him and through him it is as much as to praise and thanke him with the Father Rom. 7.25 and 1. Cor. 15.57 Ephes 5.20 and 1. Thes 5.18 It is our dutie likewise to reuerence and feare our Lord Iesus Christ as 1. Cor. 10. verse 9. Let vs not tempt Christ as some of them also tempted him and were destroied of Serpents Reade also Exod. chap. 23. verses 20 21. Consider also that he is appointed the Iudge of the world and that he hath the keyes of hell and of death c. Act. 17.30 31. Reuel 1.18 and chap. 6.15 16 17. and in sundry other places Reade also Psal 2.9 c. We stand bound by the expresse commandement of the Father to obey our Sauiour in all things Matth. chap. 17. verse 5. And Luke chap. 6. verse 46. Why call ye me Master saith our Sauiour himselfe and doe not the things that I speake And thus wee may perceiue according to that which was before touched and promised to be in this place further declared that in so much as all duties of diuine worship proper to the Godhead are due to our Lord Iesus Christ the Son of God as well as to the Father and to the holy Ghost this containeth one very euident and inuincible proofe among the rest that he is very true God coequall and coeternall with them Whereâ—pon also iustly may it be concluded according to the last part of the answer without any further proofe that euery christian ought to be so far from being ashamed of Christ and his Gospel that we ought to esteeme it the greatest honour that may be to professe his most holy glorious name yea though it should bee with the greatest reproach that might fall vpon vs here in this wicked world for the same according to the incouragement of our Sauiour himselfe Matth. 5.11.12 Luke 6.22.23 And of the Apostle Peter 1. Ep. 4.13.14.16 Read also Rom. 1.16 and 2. Tim. 1.7.8 and verses 1â— 16. These are the duties of faith in a more generall consideration of the titles iointlie together Now that we may for our further instruction consider the duties belonging more particularly to the same First What are the duties of faith in this respect that our Lord Iesus Christ is the Sonne of God Question Answere In so much as the Sonne of God hath abased himselfe to the lowest degree of a seruant for vs we must needes acknowledge that it is our bounden dutie to humble our selues in the lowest degree of humiliation that we can vnto him and in the greatest measure of loue that we may attaine vnto to performe all good dutie vnto him Yea and one of vs to another also for his sake according as he himselfe doth in this respect require it of vs. ExplicatioÌ„ proofe He doth so indeed Matth. 11.29 Take my yoke on you and learne of me that I am meeke and lowlie in heart and ye shall finde rest to your soules c. Read also cha 18.1 2 3 c. And cha 20. verses 25 26 27 28. And againe Luke 22. verses 24 25 c. And Iohn cha 13. verses 12 13 14 15 16 17. We haue also the instruction of the Apostle to the same end Rom. chap. 15. verses 12 13. We which are strong c. For Christ also would not please himselfe c. And verses 5 6 7. And Philip. chap. 2. verses 5 6 7 8. Let the same minde be in you that was euen in Christ Iesus who being in the forme of God thought it no robberie to be equall with God But he made himselfe of no reputation c. Likewise Heb. 5. verses 8 9. And though he were the Sonne yet learned he obedience by the things which he suffered And being consecrated was made the author of eternall saluation to all that obey him Marke that it is our dutie to obey him who being the Sonne of God was more obedient to God in our nature and for vs then any other Sonne of man could possibly be Now likewise What dutie belongeth to the comfort of faith in this that though he so humbled himselfe for vs yet is our Lord yea that euen by humbling of himselfe for vs he hath obtained a most iust soueraigntie ouer vs aboue any other as it followeth in the 2. cha of the Epist to the Philip. mentioned before Question What dutie I say belongeth to the comfort of this Answere We stand bound to obey him absolutely and for himselfe but no other Lord otherwise then in him and for him We doe likewise stand bound from the comfortable consideration hereof to imploy our selues and all our gifts and also his creatures and all his ordinances as they that must giue an account vnto him of the same None must be ouer-masterly in iudging and censuring of his fellow seruants and christian brethren but contrariwise it is the part of euery one to be verie tender and charie that he doe not willingly and lightly offend or discourage any of the least among them Finally as euery one of vs must in all things and all the daies of our liues liue vnto our Lord Iesus Christ so must we willingly die vnto him and for him if neede so require to the end that being at the last approued of him for good and faithfull seruants we may for euer liue and reigne with him Explication and proofe That great dutie doth belong to the Sonne of God in that he is called our Lord the verie title it selfe doth plainely import according to that challenge which the Lord God maketh by his holy Prophet Malachie chap. 1.5 If I be a Lord where is my feare Out of all question rightfull Lordship requireth reuerend seruice Now we know that God hath set ouer as it were the right of his gouernment ouer vs to our Sauiour Christ And therefore faith our Sauiour himselfe also Luk. 6.46 Why do ye cal me Master Master and do not the things that I speake as was mentioned before For verily it is but trifling yea a meere mockery for any seruant to yeeld his Master his title and to denie him his seruice Well therefore reasoneth the holy Psalmist concerning our Lord Iesus Christ when he giueth the Church this charge Hee is thy Lord and reuerence thou him The word Hishiabbani which the Prophet vseth signifieth an humble seruice by bowing vnto him Psal 45.12 But let vs consider a little of some proofes for the particular branches of the answer First therefore that we are absolutely to obey the Sonne of God in that he is our Lord and no other but in him and for him that is according to h s will and commandement and as may be most for his diuine honour and glory and not otherwise reade 1. Cor. 7.22.23 He that is called in
though this his mighty working by creation may be called also a kinde of begetting in such sense as God is called a Father partly in regard of his works of creation as hath beene declared heretofore The second thing to be obserued in the report of this promise of conception is the instrumentall or materiall cause thereof which was the Virgine Marie So that the word Conceiued is to be referred both to the holy Ghost and also to the blessed Virgin to him as to the author of the conception to her as to the instrument ministring the matter of the conception The reuelation of this most extraordinary conception thus promised to the Virgin Marie is to be accounted of vs a singular mercy and fauour of God not only to the Virgin her selfe but also to vs to the whole Church of God To Marie because otherwise she could not haue possibly conceiued in her minde that her body had beene conceiued by the holy Ghost with the Sonne of God She should haue beene confounded rather then reioyced at this so strange and vnsearcheable a worke of God Well might she haue had peace in her conscience in that she knew well that she had neuer dishonested her selfe but comfort of faith how could she haue had any but by reuelation from God The reuelation of this mystery therefore was a singular mercy of God to Marie her selfe as was said But not onely to her but also to vs and to the whole Church as was further affirmed And the rather considering as well the honourable Messenger that was sent euen the holy Angell of God as the notable manner of his doing of the message from the Lord. First by an vnwonted salutation verse 28. Secondly by a sweete and comfortable incouraging of the blessed Virgin against her feare by reason of his sodaine appearing to her being alone and because of the same his strange and vnwonted salutation verse 30. Thirdly by a plaine narration of the whole matter vnto her with an excellent description of the childe what maner of one he should be ver 31 32 33. Fourthly by a notable description of the manner of the conception how it should be wrought and effected in the wombe of the Virgin for her further satisfaction and confirmation against all her doubtings verse 35. Yea so as the Angel would not leaue her till she was put out of all doubt To the which end he gaue her also a very rare signe and token for the further establishing of her faith For he discouereth vnto her the conception of old barren Elizabeth and the time how long since so that she might perceiue that Elizabeth was then vpon her quickening with childe verses 36.37 as Marie found it to be true shortly after euen as the Angell had told For shee going to Elizabeth at her very comming to her the childe did spring in the wombe of Elizabeth and therevpon Elizabeth moued by the holy Ghost reioyced and saluted Marie by the most honourable name of the mother of the Lord and shewed her selfe thankfull to God Wherevpon Marie also brake forth in a very heauenly and propheticall thanks-giuing as it followeth in the same chapter So then from this notable message of the Angel the Virgin Marie being plainely informed and obtaining victorie both against her astonishment and also against all succeeding doubtings it is so much the more vndoubted a confirmation to our owne faith that she was that Virgin which God in his most holy prouidence had set apart and appointed therevnto To the which purpose also the diligence of the holy Euangelist yeeldeth a memorable furtherance in that he certifieth vs of the time when this blessed message was sent to what place to what person euen to this Marie whom he also describeth by as particular circumstances as might be verses 26.27 Thus the narration of this immediate promise of the conception of our Sauiour by the holy Ghost was a great mercie of God The Comforts both to the blessed Virgine Marie and also to vs and to the whole Church of God ANd thus being assured of the promise wee come to inquire of the Comforts Question arising to our faith from the assurance of the same What may these comforts be Answere This most holy conception of our Sauiour Christ is as it were the foundation of all our comfort concerning his humane nature in so much as if he had not been conceiued he could neuer haue beene borne nor haue wrought or suffered any thing at all for vs. Likewise the comfort is exceeding great in that we are hereby assured that hee in whom we belieue is not only the true Christ according to the prophesies of the holy Scriptures fulfilled in his conception but also that he was euen from his conception perfectly fitted to be a most worthie al-sufficient mediator and Sauiour vnto vs and for vs. Moreouer the vnion of our humane nature in him to the diuine is generally the ground of all comfort in so much as hereby his humane nature is made the meanes and as it were the condite-pipes to cleanse our filthy nature and to conuay all graces and euen the gift of eternall life it selfe vnto vs from the diuine nature which alone is the euer-springing yea the euer-ouerflowing fountaine of the water of life Finally this Personal vnion of the humane nature of our Sauiour with the diuine nature is the very ground of our vniting and espousing with Christ and so of our revniting to God wherein standeth all our happines Explication and proofe It is very true Our coniunction with God is our happines euen as on the contrary it was from the beginning our miserie that wee were seperated from him through the fall of our first father Adam For thereby beside the guiltines of his sinne wee haue in our selues an originall fountaine of all sinne the which of the owne accord doth continually flow forth to our eternall destruction both of body and soule vnles God should be mercifull vnto vs. Ier. 6. verses 7.8 Now therefore seeing by our Sauiour Christ alone wee are reconciled to God and through him revnited in a perfect league of peace and friendship neuer to be dissolued any more yea seeing we are in and by Christ one with God and he with vs it is manifest that herein resteth all our happines as vpon the onely sure ground and foundation So that whatsoeuer we lost by Adams defection that yea a farre more excellent estate is restored vnto vs by our Sauiour Christ both for righteousnes and holines and also for happines and glorie partly to be apprehended by faith here and fully and really to be enioied for euer in the kingdome of heauen For our Sauiour Christ is made of God to be vnto vs wisedome and righteousnes and sanctification and redemption 1. Cor. 1.30 Ye are of him in Christ Iesus saith the Apostle who of God is made vnto vs wisedome c. That according as it is written He that reioyceth
howe singularlie well pleasing it is vnto God that Sinners should repent and how readie hee is to accept of such as doe so Luke chapt 15. from the beginning to the ende of the same Yet with this condition that it be in truth and that there be no generall relapse and falling away to sinne againe because then all is lost yea a more woâ—full estate attendeth all such as our Sauiour admonisheth and warneth vs Matth 12.41.42.43.44 45. Thus farre concerning the doctrine of Faith more generallie and also concerning repentance arising from and with the same as our Sauiour taught it Wee come to his doctrine concerning the seuerall Articles of our Faith or Beliefe And first concerning the vnitie of the Godhead he teacheth plainelie that there is one onely God as we read Mark chapt 12.29 Wherevpon as it followeth verse 32. Well Master saith the Scribe thou hast said the truth that there is one God and that there is none but hee Our Sauiour Christ teacheth also this one onely God is all onely goodnes so that none is good but hee as touching both the originall and also the perfection of goodnes Matth chapt 19.17 and Luke 18. verse 19. Hee teacheth also that this one onelie true GOD is of a Spirituall nature infinite inuisible and incomprehensible and that therefore he requireth that such as worship him should performe it in spirit and truth Iohn ch 4. verse 24 God is a spirit c. Let this suffice for a tast of the most excellent doctrine of our Sauiour Christ concerning the Vnitie of the Godhead Let vs proceed to his doctrine touching the dictinction of Persons the Father the Sonne and the holy Ghost And first that our Sauiour distinguisheth the Persons in the Deitie or Godhead it is euident in that hee saith that hee came from the Father Iohn 6.29 and chap 10.36 And likewise in that he saith that the holy Ghost proceedeth and is sent both from the Father and the Sonne Iohn chap 1â— 26 and chap 15.26 and chap 16.7 But most plainely in the forme of Baptizing into the name of the Father and also of the Son and of the holy Ghost instituted by the diuine authoritie of our Sauiour himselâ—e Mat â—8 â—9 Now let vs briefly obserue his doctrine concerning euery person distinctly And first concerning the Father he teacheth that he is the almightie God Iohn 10.29 My Father is greater then all c. That hee is a Father most properly in respect of our Sauiour himselfe he teacheth plainely Iohn 5.28 For he saide that God was his own Father yea and that also with an equalitie of Person aâ— the Iewes did truly though not obediently vnderstand him as it is euident in that place Yet he doth not teach that God is so his naturall Father onely but that hee is a Father to all the elect through him by adoption and grace according to that Iâ—hn chap 20.17 I ascend to my Father and to your Father and to my God and your God And as he doth likewise cal him our Father in many other places of the Gospell and namely where he teache h vs and all Christians together with these which were his choise Disciples at that time to pray to God as to our heauenly Father Mat 5 45.4â— aâ—d ch 6. verses 9.14 15. Our Sauiour teacheth vs also that God the Father is the maker of heauen and earth Mat 19 4. For in that he alledged Moses as a true and faithfull historiographer in one point of the Creation he confirmeth the whole historie thereof as it is recorded by the same Prophet He teacheth also that God the Father is the most wise and prouident ruler and goue nour ouer all yea so that a sparrowe falleth not to the ground nor one haire from the heades of Gods children without his Fatherly prouidence Mat 10.29.30 The which most holy and comfortable doctrine hee doth most earnestly teach and affirme in the 6. chap of the same Gospell Read also chap 7. verse 11. and chap 26 53. The Angels are vnder his Fathers gouernment Yea the calling and saluation and whole gouernment of the Church is in his Fathers hand Mat chap 11 2â—.26 The same is likewise euident from his most diuine and heauenly prayer Iohn chap 17. Thus much for a handâ—â—ll of â—he doctrine of our Sauiour concerning the first Person of the holy Trinitie God the Father Secondly tâ—uchinâ— himselfe the second Person of the holy Trinitie he teacheth first concerning his Person that he who was from all eternity very God and in t at respect equall with the Father as we sawe euen now is also euer sinâ—e his incarnation very man and so in one Person both God and man Yea our Sauiour taught this so plainely that as true beleeuers were confirmed by it to beleeue in him accordingly Iohn chapter 16 29 30. so the vnbeleeuing and contradicting Iewes stumbled at it more and more Iohn 5.28 as was also alledged a liâ—tle before as we may read further chap 10.33 But for the further confirmation that this doctrine was taught by our Sauiour read ch 14.7 c. in the same Euangelist and chap 10.30 I and my Father are one Moreouer for the proofe of his diuine prouidence and gouernment together with his Father ouer all things both naturall in the world and namely touching the bodies of men and also ouer all spirituall things in the Church of God and specially concerning mens soules we read his plaine doctrine generally affirmed Iohn 5 17 My Father worketh hitherto and I worke And verse 19 20 c Then answered Iesus and saide vnto them verily verily I say vnto you The Sonne can doe nothing of himselfe saue that which hee seeth the Father doe for whatsoeuer things he doth the same doth the Sonne also For the Father loueth the Son and sheweth him all things c. And now touching his office he taught with like plainenes while he was here on earth that he was the Messiah and annointed of God Luke 4.17 c. 21. And Iohn 4 25.26 He said to the woman of Samaria I who speake vnto thee am he And chap 6.27 he affirmeth to the same ende that God the Father hath sealed him And ch 8.12 and ch 12.35.36 and againe verse 46. I am the light of the world c. Concerning his Priest-hood and the sacrifice thereof in that he was to offer vp himselfe to the death of the crosse our Sauiour foretold it that it should so come to passe and also what should be the mightie and wonderfull effect of it in that by the vertue thereof he would draw all men to himselfe that is so many as were giuen him of God for whom he died c. Iohn 12.23.24 and verses 32.33 But of this more when we come to the doctrine of his death Now concerning his kingdome he professed plainely that it is not of this world that is after the manner of the earthly and transitorie kingdomes therof Iohn 18. â—6 And
bed This worke of our Sauiour was so reuerend and gracious that the people were amazed at it and praised God as Saint Luke reporteth verse 26. and beeâ—â— filled with feare they said Doubtles we haue seene strange things this day And Mark ch 2.12 Wee neuer saw such a thing Moreouer Luke chap 13.10 11. Our Sauiour of great compassion The grouÌ„d and history of them loosed a woman from her disease who had a spirit of infirmitie eighteene yeares and was bowed together so as she could not in any wise lift vp her selfe For as the Euangelist saith our Sauiour seeing this pittifull creature called her vnto him and said vnto her Woman thou art loosed from thy disease And he laid his hands on her and immediately she was made straite againe and she glorified God The which gratious worke of our Sauiour when it was reprooued by the vngratious Ruler of the Synagogue vnder this pretence that it was vnlawfull to be done on the Sabbath day our Sauiour doth so gratiouslie defend it that hee put his aduersaries to shame and all the people reioyced at all the excellent thinges that were done by him Of this sorte also were those mercifull cures which our Sauiour did vpon manie Lepers As Luke chapter 5. verses 12.13 Hee healed one that was full of leprosie that is one that was as wee would say in our language a fowle leper Such a one as was also that Simon of whom wee reade Matth 26.6 who for the memoriall of that gratious cure which our Sauiour wrought on him did beare the name of Simon the leper as though it should be said This was hee who beeing a verie leprous man was by the fauour of our Sauiour Christ cleansed of it And againe Luke chapt 17.12.13 c. He healed tenne lepers at one time Of whom it is said to their reproofe that although all were cleansed yet onely one returned to giue thankes to our Sauiour for this great benefit Such therefore were the miracles which our Sauiour wrought for the helping of the bodies of men in regard of their bodilie diseases more externallie apparant to the eyes of men NOwe concerning more inward diseases and sicknesses wee reade first Iohn 4.50 c. that our Sauiour healed the Rulers sonne who was sicke of a burning ague euen neare vnto death Likewise Marke chapt 1.30.31 he healed Simons wiues mother who lay sick of a feuer For as the Euangelist reporteth Our Sauiour came and tooke her by the hand and lifted her vp and the feuer forsooke her by and by and shee ministred vnto them Hee healed the Centurions seruant also who was sicke vnto death Luke 7. 3.4.5.6 c. Of this sorte of miraculous cures was the healing of the woman troubled greatlie by the space of twelue yeeres together with an issue of bloode who had spent all her substance vpon Phisitions but could not be healed by the skill of any of them This woman did our Sauiour heale Luke chapter 8.43 c. 48. Of this sort also were those inward dolorous gripings by collicks conuulsions c. Of the which our Sauiour healed many For so we read Matt ch 4.24 They brought vnto him all sicke people that were taken with diuers diseases and gripings c. and he healed them And Mark chap 1.34 He healed manie that were sicke of diuers diseases And likewise Luke 4.40 Yea our Sauiour did not onely heale many that were sicke of diuers inward diseases euen to the pointe of death but for a further declaration of his diuine power hee restored diuers of those to life whom diseases and sicknesses had depriued of life These therefore wee will in way of an addition to the former here call to mind as a further amplification of the diuine power of our Lord Iesus Christ Of these wee haue three recorded euerie one more notable and admirable then the other For first our Sauiour restored the daughter of Iairus a childe of the age of twelue yeeres her life beeing newe gone out of her bodie Marke chapt 5.21.22 c. Secondlie a widowe of Naiâ—es onely sonnâ— he being not onely laide forth by the walles for dead but also layd vpon the beare yea carried on mens shoulders onward to the place of buriall Luke chap 5.12 c. This corse did our Sauiour restore to life Tâ—irdlie hee restored Lazarus to life after that he had beene dead by the space of fower dayes and so had layen buried in the graue Iohn chapter 11 verse 39. c. Hitherto of the two former sortes of our Sauiours Miraculous workes in their seâ—erall kindes NOwe the third and last sorte of those mentioned in the beginning of this our collection was concerning the soules of men Let vs henceforth câ—ll them also to minde Of these there are two sorts or rather two degrees of one and the same kind For our Sauiour did not onelie restore those to their right mindes who were Lunatike thâ—t is to say either sicke of that disease which we doe call the saking sicknes or otherw se frantike and mad at certaine times and seâ—sons of the yeerâ— but also he changed the heartes of great sinners from their sinnes to the saith and obedience of God by the speedie and as one would say extemporall power of his diuine word and commandement Of the first sorte we reade Matth 4.24 Where it is written that our Sauiour healed the Lunatike And chapt 17 1â— c. the mans sonne whom â—ur Sauiour healed of his deafenes and dumbnes as S. Mark wrâ—teth ch 9. â—â— was also Lunatike as the Euangelist Matthewe testifieth reporâ—â—ng the Fathers words thus Master haue pittie on my sonne for he is lunatike and sore veâ—ed for oftentimes he falleth into the fire and oft times into the water c. This childe our Sauiour healed of his lunasie as it followeâ—h verse 18. To this sorte belongeth the deliuerance of those that were possessed of Diuels Of which most miserable persons our Sauiour deliuered some who were possessed of one aâ— Marke chapt 1. verse 23. c. Vpon the sight wherof the people as the Euangelist obserueth were all amazâ—d so that they demanded one of another saying What a thing is this c And vâ—rse 34 He cast out many Diuels and suffered them not to say they knewe him Oâ—â— Sâ—uiâ—ur did likewise cast a Diuell out of the Canaanitish womans Daughter Matth 15.22 c. 28. Thus our Sauiour deliuered manie that were possessed onely with some one Diuel a piece Bâ—t out oâ— some other he cast out manie Diuels which had taken possession of â—ne For out of Marie Magdalene he cast seuen as we reade Luk 8.2 and Marke 16.9 And out of the man that kept among the graues whom nâ— fetters or chaines could holde our Sauiour cast out verie manie Diuels For as we read Mâ—rke ch 5.2.3.4 c. when our Sauiour demanded the Diuels name not thâ—t he was ignorant but that heereby might be knowen to vs the greaâ—nes of this
the Deitie wherby he should be released from the horrible and astonishable feeling of the anger of God against our sinnes the which his iustice must reuenge by most bitter punishments vpon our Surety it was behouefull yea necessarie that it should for a time be left destitute of all fauour and present helpe of the Deitie except only so farre forth as was necessarie least it should faile in this incounter And of this very same thing haue the ancient spoken exceeding well and very fitly concerning this satisfaction for sinne that the Deitie did as it were rest it selfe that is did not put forth the owne operation and working for the causes alreadie alledged The which thing we haue also experience of in our selues insomuch as though the body be a sleepe after a sort yet the soule is not essentially seperated from it howsoeuer it doth not exercise the actions thereof as when the body is waking saue onely that it maintaineth the naturall life in the which point lieth the dâ—fference betwixt a liuing body soundly brought a sleepe and a dead carkasse To the same purpose writeth the same seruant of Christ a faithfull and learned Preacher of his Gospell concerning the trouble of the soule of our Sauiour in the garden Homily 5. to shew that how great soeuer and perplexed his sorrow was yet it was without all sinne Vnderstand ye further saith he a certaine point most necessarily to be knowne to wit that like as the humane nature of Iesus Christ was very naturall and yet voide of sinne so also were his terrours without all spot of sinne howsoeuer the affections of our nature which is altogether corrupt in it selfe yea euen when they seeme to be worthie some praise insomuch as there is remaining some naturall discerning betwixt vice and vertue they are no other then corrupt fruites from a corrupt tree c. Finally that I may couch all in fewe wordes all the humane affections of the humanitie of our Sauiour Christ the which in the most regenerate men are alwaies mingled with some frowardnes distrust or despaire they were in him naturally pure and therefore defiled with no blot And as the cause of all these things were in vs and not in him but onely vpon him as vpon our surety in that he set himselfe to answere for vs so likewise the punishment was in him that it might not be in vs. O the vnmeasurable goodnes and more then incomprehensible wisedome of God that the Sonne of God should so farre abase himselfe that he should be plunged into the gulfe of hell for vs to the end that he obtaining the victory ouer our enemies should therewithall lift vs vp aboue all heauens And a while after to make it cleare how our Sauiour should be thus exceedingly troubled and perplexed in his humane nature seeing he was also very true God hee saith further like as wee rehearsed before Wee must add that which is not vnfitly obserued by one of the Fathers concerning this mysterie of our redemption imposed on the Person of the Sonne that it was necessarie that our nature in the which he was to suffer should perfectly feele the horrour of that curse of God which we had deserued and that he should for a season behold no other thing in the Person of the Father but that horrible and euery way terrible rage of the diuine wrath the which he must for our cause goe vnder and swallowe vp And as touching the Godhead of the Person of the Sonne it selfe it rested for the while and did not put forth the vertue thereof reposing it selfe quietly as it were in the decree of God the Father The same are wee to iudge concerning the Person of the holy Ghost who sustained the humane nature being in so great distresse onely so farre forth that it should not be altogether swallowed vp of the diuine wrath O vnmeasurable and incomprehensible wisedome of God reuealed vnto vs for our singular benefit yea made so plaine that it may bee felt when as yet the Angels desire to see and search more throughly into it 1. Pet. 1.12 Neither will I neglect in this place to set downe the wordes of this learned Preacher and Writer which wee reade in his shorter notes both vpon Matthew chap. 27. verse 39. c. Christ saith hee that he might make a full satisfaction for vs suffered and ouercame not onely the extreame vexations of the body but also of the soule And vpon the 12. verse c. The heauen it selfe is darkned through horrour and Iesus crieth out ouerwhelmed as in the gulfe of Hell and in the meane while is scorned And vpon Marke 15. verse 34. Christ mightily incountering with Satan with sinnes and finally with death all armed with that horrible curse of God his body hanging vpon the Crosse oppressed with exceeding dolour his soule ouerwhelmed in the gulfe of hell hee doth for all that get out crying with a loude voice And although death hauing wounded him hee is bereaued of life for a time he shaking alâ— things both high and lowe the vaile of the Temple being rent asunder and with an inforced testimonie from his executioners he giueth to vnderstand that he himselfe shall shortly be declared the Conquerour and Lord of all though the rest of his aduersaries remained obstinate in their scornings To conclude If we would see this great point of the extreame sufferings and inward perplexed distresses and dolours of the soule of our Sauiour Christ both in the garden and vpon the Crosse opened with great dexterity and all contrarie scruples remoued let vs read his large annotations vpon the 7. verse of the 5. chap. to the Heb. The which also I will in a chiefe part set downe in english for their sakes that could not otherwise vnderstand what he writeth But saith he there are some also who crie out that wee bereaue Christ of his Deitie if we admit this interpretation that Christ feared left he being ouerwhelmed with aduersity should be ouercome or swallowed vp of death But I demaund hath not Christ not onely taken the nature but also all the affections of man howe base and weake so euer sinne onely excepted Certainly hee that denieth this is no Christian. Wherefore if it be so I demand how it should not agree to Christ to feare yea to feare greatly and to be sore abashed seeing he sticketh not to acknowledge himselfe in that he is man to be ignorant of the secret counsells of God Marke 13.32 And truly vnlesse our high Priest had beene tried this way also yet without sinne how should he haue deliuered vs from this euill which is one of the chiefe to wit from that inmost sense of the wrath of God from the trembling feare and affrighting of the minde while it should be thinking of that most seuere iudgement of the wrath of God For whence was that inuincible constancy of Martyrs but from this that Christ who felt those terrors being heard out of them did
Temple and by the opening of the graues c. Furthermore this sort of expositions doth vnaptly and vnskilfully confound the exaltation of our Sauiour Christ with his humiliation For although it is truly affirmed that our Sauiour Christ did obtaine his victorious triumph vpon the crosse yet this was not wonne otherwise then by humiliation before God whereby he satisfied his iustice and that in such sort that the enemies of our Sa Ch pursuing him to the death were therin the instruments of their own ouerthrow to our saluation which could not otherwise be effected but by the death of Christ Yea and no doubt notwithstanding this conquest was made on the crosse yet the humiliation of our Sauiour whereby he made it continued still euen till he was buried and laide downe among the dead yea so long also as hee continued in the graue euen to the time of his rysing againe though indeede it was in another manner that is to say the feeling of the paines and sorrowes of his humiliation ceasing but the reproch and ignominie of his sufferings continuing still Yea so continuing that albeit it was the last part of his humiliation and the least in sense either of inward dolour or of outward trouble and affliction yet among his most malitious aduersaries it was the greatest for reproch insomuch as they had preuailed against him so farre that they brought his body downe to the earth which was the lowest that men coâ—ld bring him to And that his going downe to the graue and his abode there till his resurrection was a part of the humiliation of our Sauiour it may plainly be discerned by that prophesie of Dauid Psal 16 10. and Act. 2.27.31 Therefore did my heart reioyce c. Because thou wilt not â—eaue my soule in graue that is that part of my humanitie which was subiect to buriall neither wilt suffer thine holy one to see corruption This spake the Prophet Dauid concerning the ioy of our Sauiour Christ in regard of his resurrection and for that he knewe hee should lye but a while in the graue and shuld not be corrupted there as the Apostle Peter interpreteth that prophesie of Dauid And therfore out of question it was a part of the humiliation of our Sauiour Or else he would not haue so earnestly reioyced that he should tarrie so short a time in the graue Neither would he haue said Thou wilt not leaue my soule But I my selfe will speedâ—ly come out of it They are wordes therefore of his humiliation yet continuing and not of his triumph in Hell as may be obserued furâ—her from these words of the same 2. chap. of the Acts verse 24. Whom God hath raised vp and loosened the sorrowes of death because it was vnpossible that he should be holden of it So that vntill the resurrection we see that death continued a certaine time grappling vpon our Sauiour but when he arose it was forced to let goe all his hold and thenceforth death had no more any kind of dominion ouer him as we read Rom 6.9 10. If we be dead with Christ we beleeue that we shall liue also with him Knowing that Christ being raised from the dead dieth no more death hath no more dominion ouer him For in that he dâ—ed he died once to sinne that is to take away sinne not onely by the merit of his sacrifice before God but also by the sanctification of his spirit to the mortifying of sin and to the quickening of vs to holinesse of life but in that he liueth hee liueth to God That is to his eternall glorie neuer to die any more The which glorie of God is the chiefe and finall end both of the death and of the resurrection of our Sauiour Christ and also of all the blessed fruites and effects thereof Behold saith our Sauiour himselfe I am aliue for euermore Amen Ruel 1 18. Now therefore that wee may conclude this point of our inquirie touching these words of our Creed He descended into hel we may perceiue by that which hath beene alledged first what ground they haue in the holy Scriptures which must be in all points the onely ground and warrant of our faith secondly how we are to vnderstand them thirdly that it is not meete that they should be rased out of the Creed or at the libertie of euery Christian at his owne liking either to professe and expresse or to omit and suppresse them And therfore also that we are not to be so scrupulous in inquiring how and when they came first into the Creed as seeing they are and haue of long time beene generally receiued how they are to be vnderstood according to the holy Scriptures and answerably how to be beleeued of vs. THus then hauing gone through the ground and historie of all the holy sufferings of our Lord Iesus Christ yea of his whole humiliation vnto the very point and time of his resurrection which was the beginning of his glorious exaltation Let vs now gather together briefly the summe of all that we are to beleeue concerning the sufferings of our Sauiour Christ The grouÌ„d and meaning of all his sufferings and whole humâ—liation Quest What is the summe of it Ans The articles of our beliefe concerning the sufferings of our Sauiour Christ teach me and euery faithfull Christian that we ought steadfastly to beleeue that they are most perfectly worthy and fully sufficient to worke forth our redemption and reconciliation with God for euer according to the most holy counsell and decree of God himselfe and that euen of his most free mercie and grace So indeed we reade expresly Act. 2 23. He was deliuered by the determinate counsell and foreknowledge of God And Rom 3 verse 24 25 26. Question Which are the wordes of the Apostle Rehearse them Answere Wee are iustified freely by his grace through the redemption that is in Christ Iesus Whom God hath set forth to be a reconciliation through faith in his blood to declare his righteousnes by the forgiuenes of the sinnes that are passed through the patience of God To shewe at this time his righteousnes that he might be iust and a iustifier of him that is of the faith of Iesus ExplicatioÌ„ It cannot indeede be otherwise insomuch as he who suffered yea suffered euen the most grieuous sufferings and humbled himselfe to the lowest degree of humiliation that might be as it were to the very bottomlesse pit of hell was the most high and excellent person that possibly might haue suffered for vs and therefore is nowe also on our behalfe made higher then the heauens as we shall see more fully hereafter And in the meane season the excellencie of the obedience of our Sauiour Christ in that he was obedient to the death to satisfie the iustice of God and to purchase an euerlasting redemption for vs it may notably appeare by that comparison which the Apostle Paul maketh betwixt our Sauiour Christ and Adam in the 5. ch to the
kindly intreated of his seruants againe The friendship which the holy Angels doe vs for Christes sake is in this life to defend vs and at our death to carrie our soules into heauen as hath beene proued heretofore Ninthly that the whole Church of God is reconciled and set at peace in it selfe as well as with God as a fruite of the sufferings of our Sauiour we may be put in mind againe from that which we read Ephes 2.13.14 c. And that it ought to be so it will further appeare when we come to the duties Finally that the sufferings and death of our Sauiour are the ground of all our hope and longing after all our happines and glory in the life to come read Philip. 2.8 9. and Iohn 12 24.25 c. For like as the exaltation of our Sauiour himselfe is reckened for an effect of his humiliation Philip. 2.8 9 so in that 12. cha of Iohn the same our Sauiour speaketh of our lifting vp aduancing as a fruite of the same his humiliation Read also Heb. 2 9 10. By Gods grace he tasted death for all men For as the Apostle saith It becam him for whoÌ„ are all things and by whoÌ„ are all things seeing that he brought many childreÌ„ vnto glory that he should consecrate the Prince of their saluation through afflictions And chap. 9.15 For this cause is he the mediator of the new Testament that through death which was for the redemption of the transgressions which were in the former Testament they which were called might receiue the promise of the eternall inheritance And 2 Timothie 1.9 10. Hee hath saued vs and brought life and immortalitie to light through the Gospel What Gospel euen that which preacheth that Christ did this by dying for our sinnes according to that 1. Cor. 15.1 2 3. And that this hope is so certainely warranted vnto vs thereby that we may reioyce in the hope of it with ioy vnspeakeable and glorious reade 1. Pet. 1.6 Reade also Rom. 8.33 34. Thus as the holy Apostle saith Heb. 12.24 We are come to Iesus the mediatour of the new Testament and to the blood of sprinkling that speaketh better things then that of Abel And Ephes 5.2 Christ hath loued vs and giuen himselfe for vs to be an offering and a sacrifice of a sweete smelling sauour to God Yea more sweete and pleasant then were all the sacrifices of rest which Noah offered Gen. 8.21 22 23. or then were any or all those which the Priests of the law offered in their daily ministery c. Neither is it to be neglected here that as the sufferings of our Sauiour being most grieuous and bitter vnto him yea euen vnto the death are euery way most beneficiall and comfortable to all true beleeuing Christians so by the same the wicked aduersaries of our Sauiour of his holy Gospel are so much the more left without all excusâ— yea their wickednes is most wofully sealed vp against them as may euidently be collected by the most sharpe and zealous imprecations of those Psalmes wherein by the holy Spirit of prophesie mention is made of such namely Ps 55.15 end Ps 69.22 23 c. and Ps 109. in a great part of the Psalme And that most worthily insomuch as all that the wicked haue done or doe at any time against our Sauiour it is without any cause yea most contrary to all equitie For infinitely aboue any other may it be sâ—id of our Sauiour Christ What euill hath the righteous done yea rather what good hath he not done He may therefore infinitely aboue the most iust man that euer was take the booke that should be written of his reproches and iniuries and binde them vnto his head as a crowne of glory Iob 31.35 36. Thus much concerning the comforts and benefits of the sufferings of our Sauiour oftentimes as was said noted in the holy Scriptures by his death or by the shedding of his blood or by his offering vp of himselfe in sacrifice to God for vs because this death or bloodshed or sacrifice of his is the conclusion of all his painefull sufferings and the sealing vp as it were and confirming of all the rest according to that of the Prophet Isaiah 53 8 c. He was cut out of the land of the liuing c. He shal see of the trauell of his soule and be satisfied by his knowledge shall my righteous seruant iustifie many for hee shall beare their iniquities Therefore will I giue him a portion with the great and hee shall deuide the spoile with the strong because hee hath poured out his soule vnto death and hee was counted with the transgressours and he bare the sinne of many and prayed for trespassers The places of holy Scripture haue beene alledged already which doe ascribe all the benefites of our Sauiours sufferings to his death bloodshed and sacrifice Neuerthelesse it shall not be amisse here in this place to sort them to their seuerall heads in a more short view thus They are ascribed to the death Rom. 5. verses 6 7 8 19. and ch 8.31 c. 2. Tim. 1.10 Heb. 2.9 and ch 10.15 16 17. To the blood put for his death Heb. 10 verse 18. Rom. 3.24.25 Eph. 1.7 Colos 1. ver 19 20 21 22 23. and 1. Pet. 1.18 19 c. 1. Iohn 1.7 and cha 2.2 and ch 4 1â— Reuel 1.5 and ch 5.9 Act. 20. verse 28. To the sacrificing of himselfe by his enduring of the same his death Heb. ch 5.1 2 c. 7 8 9 10. and ch 9.23 24 â—5 c. and ch 10.4 5 6 c. 18. And 1. Pet. 2 24. NOw let vs goe forward to those particular comforts which are yet behinde following the order of the holy history as hetherto wee haue done What may be the comfort of our faith from the rending of the vaile of the Temple Question from the top to the bottome at the death of our Sauiour It containeth matter of good comfort in that hereby God hath sensibly declared that he hath remoued that partition wal Answer which had been in former times reared vp and did make a seperation both betwixt his diuine Maiestie and vs and also betwixt vs and the Iewes and consequently that he was now minded thenceforth to call vs the Gentiles into the fellowship of one and the same couenant of his mercie and grace together with all beleeuing Iewes Which thing also he hath accordingly most gratiously performed to our vnspeakeable comfort Explication proofe This is matter of very good comfort indeed according to that mentioned of late once or twice before Ephes 2. ver 11 12 13 c. to the end of the chapter Seeing also now we need not discomfort our own soules any more to say I am a stranger I am a drie tree or an Eunuch c. Isai 56.3 4 5 6 7. And seeing no other may say to vs yee are an vncleane people or thou art a profane person if so be wee doe
thus But if for our saluation he that had no sinne in himselfe neither was himselfe the dâ—bter was brought into so great straits for vs vttered this voyce whereat wee may be astonished seeing heauen and earth were shaken by it must we not needes confesse if we doe not thinke of these things day and night but continue in our wickednes nâ—t liking to be rowzed out of them that we be stoute yea more hard then the rockes themselues which doe melte at the presence of God Psal 68.9 And euen to this day doe sigh and trauell together because of the sinnes of men vntill that last day doe come Rom. 8.21 22 c. Now if so be wee will not make this vse then let vs learne another thing that is to say that insomuch as notwithstanding our Sauiour was most deare to God yet hee setting himselfe in the place of vs miserable sinners was left without all comfort yea in most heauy distresse as one forsaken of God though in the secret counsell purpose of God he remained still most dearly beloued of him therefore that albeit we also may comfort our selues that we are in our Sauiour for his sake the elect and beloued of God stil that he is so constant in his loue that he will neuer reiect any of those whom hee hath once chosen howsoeur for the present we may be very heauily afflicted either for the triall of our faith or for the chasticement of our sinne yet if any of vs waxe wanton against him he knoweth neuerthelesse how to make vs wearie of our part by withdrawing all comfort from vs in such sort that we shall find that it had been a thousand fold more happy for vs neuer to haue knowne that wicked pleasure of sinne whereby we haue beene drawen from obedience to our good God and gratious father as the example of king Dauid may sufficiently informe vs from the 51. Psalme Let therefore the extremity of the sufferings cast vpon our Sauiour for our sinnes teach vs speedily and heartily to denie sinne lest wee prouoke the Lord to cast some heauy vncomfortable corrections vpon vs in this world it may be for some longtime howsoeuer it shall please him of his most free grace and mercy to saue vs in the world to come Yea I pray ye let the consideration hereof be the more mighty to preuaile with vs because otherwise as we haue beene admonished heretofore there can be no truth of christianity in vs nor any comfort of a liuely faith of a good conscience nor any chearefulnes in the care of good duty in the sight of God Without which care al whatsoeuer may seeme to be good shall be but hypocrisie and fit for nothing but to deceiue other yea and our selues too BVt that we may haste forward to that which remaineth What dutie may we learne Question from the next speech that our Sauiour spake which as we haue seene before was this I thirst Answer As our Sauiour was more desirous to procure our saluation and that to the same end and purpose the prophesie of giuing him tarte vinegre in stead of comfortable wine might be fulfilled then he was of slâ—king his owne thirst though it was no doubt at this time most sharpe and extreame so it is our dutiâ— as wee may well informe our selues from hence that we for our parts ought more earnestly to seeke after the knowledge and faith of him then after any thing else whether meate or drinke or whatsoeuer beside in the time of our greatest neede thereof ExplicatioÌ„ proofe Iâ— standeth with good reason that it should be so insomuch as our Sauiour apprâ—hended of vs by faith is not onely the most perfit foode of our soules but also for our bodies to preserue them both to euerlasting life As our Sauiour himselfe teacheth Iohn 6. verse â—7 and for the same cause exhorteth that his Disciples would be more carefull to lâ—bour after that meate which endureth to euerlasting life then after the perishing foode of this transitory life And in the 5. chapter of Matthew verse 6. hee pronounceth those blessed who doe hunger and thirst after righteousnesse and promiseth that they shall be satisfied We ought therefore in our desire and longing after our Lord Iesus Christ to be with Dauid like the hart that is most earnestly panting after him as the â—iuers of water Ps 4â— 1 And like as if we were in a barren drie la d without water vntill we haue found him accoâ—ding to that which we reade Psal 6â— 1 and 143.6 yea though wee had neuer so great suâ—ficiency of all corporall foode For hee onely is the fountaine of those liuing waters whâ—reby refreshing to eternall life is to be found Iohn 4. verses 10.13.14 and ch 7.37.38 Reade also Isai ch 12.3 and ch 5â— 1 2 3. Thus we see what duâ—y may aptly be required of vs in respect of that thirst which our Sauiour had after ouâ— saluation more then after his owne refreshing hee refusing and forgetting to drinke in his greatest thirst till all things should be fulfilled yea euen that which was foretold concerning this his last vncâ—mfortable draught Question And are we not likewise to learne some good and profitable lesson from this thâ—t our Saâ—iour receiued and drunke this vinegre that is sower drinke to the end the holy Scripture might be fulfilled rather then this thirst quenched which surely the sharpe vinegre was vnmeete to doe Answer Yes we may learne further hereby that it is our dutie to accept of those succoures which the Lord offereth vnto vs whether by his owne hand more gratiously or otherwise by such instruments as it pleaseth him to vse though they of their euill disposition deale nothing so kindely by vs as they ought to doe Explication proofe It is so indeed For we ought rather to consider the prouidence of God therein for our triall and in that respect to be patient as our Sauiour was then impatiently to exclaime against the vnkinde dealing of the wicked though in stead of reâ—ieuing vs they doe rather augment and increase our griefe But as touching our selues if it be so The Duties in respect of his death that we are in the time of the affliction of any of the seruants of God in case or estate to doe them any good we must contrary to the practise of these wicked ones yeelde both God and his children the iuyce of the sweete grape and not of that which is sowre and wilde That is to say we must yeelde the fruites of such a kinde and dutifull affection as may stand best with the good pleasure of God and as may be most comfortable to such as belong vnto him Farre ought our hearts to be from minding our haÌ„ds from doing that which should in the least respect be grieuous to the Lord as the Iewes are blamed to doe Isai chap. 5. verses 4 7 c. or that which should faile the
least of those that be the Lords which he taketh in like ill part as if hee were neglected or molested himselfe Matth. 25. verses 45. It ought to suffice yea to be ouer much in our iudgement that the Lord hath once drunke vinegre and euery way the most bitter potion of Gods wrath for our cause though we doe neuer make him nor any of his any vnkinde offer of it againe Thus much concerning this short speech I thirst for declaration of that duty which ought to be yeelded from the comfort of it NOw we are come to the next like short speech of our Sauiour which was his Question It is finished What duty ought to arise from the comfort of faith herein Answere It is most cleare and manifest from hence that we ought not in any wise to looke to any other sacrifices or satisfactions or merits either in the whole or in part for our redâ—mption and iustification in the sight of God but to this of our Sauiour alone neither that wee are to feare the popish dreame of any other purgatory then the blood of our Sauiour Christ to the washing away and remouing of all sinnes out of the sight of God Explication and proofe This is very cleare and manifest indeed For seeing we haue our warrant from our Sauiour himselfe that all was finished yea euen to the very point of death when he spake these words and that immediately after this he tooke his death which was the sealing vp of all therefore we may yea we ought iustly to be out of doubt that all doctrines of any further addition for satisfaction or merit before God are false and Antichristian And for thâ— same cause to be vtterly reiected of all true christians who cannot buâ— looke onely to Christ for their perfit redemption and saluation according to the expresse doctrine of the holy Scriptures THe duties which doe belong to that comfort of faith which ariseth from the consideration of the last words of our Sâ—uiour vpon the Crosse they are yet behinde Answer Which ought those duties to be Question We ought from the example of our Sauiour Christ who at his death commended his spirit intâ— the hand of his Father to esteeme alwaies of our soules as of a chiefe treasure and to be carefull ouer them aboue all earthly things Yea more then of our corruptible boâ—ies against the time of our death whensoeuer it shall come Secondly it is our dutie to make choise of God as of the onely worthy feoffie of trust as one wou d say to whose custody wee may safely commend them from day to day And thirdly it is likewise our bounden dutie comfortably to beleeue that if we shall faithfully commit our soules vnto him hee will for our Sauiours sake keepe them most charity and tenderly in his owne hands alwaies and at the end of our liues receiue them and reserue them in a blessed estate vntill the resurrection of our bodies and then also wilâ— ioyne them againe to our bodies like as our Sauiour returned to his bodie the third day and thenceforth will blesse vs with glorie and happinesse in them both for euermore Explication proofe Vnto these duties no doubt doe the wordes of our Sauiour Christ leade all true beleeuers according to that notable imitation of Stephen Act. 7.59 Lord Iesus receiue my Spirit And according to the practise of S. Paul 2. Tim. 1.12 saying I know whom I haue beleeued and I am perswaded that he is able to keepe that which I haue committed to him against that day Yea and hee beleeued likewise no doubt that God was as willing to doe it as he was able according to that in the 8. verse of the 4. chap. of the same Epistle in that he saith Henceforth is laide vp for me the crowne of righteousnes which the Lord the righteous Iudge will giue me at that day and not to mee onely but vnto all them also which loue his appearing The same thing therefore ought we to beleeue at this day which they did then according to the practise of our most blessed Sauiour And the rather because as we may perceiue both by the words of Stephen and also of the Apostle Paul that our Sauiour hath the ioint care of our soules together with the Father according to that he saith None shall take them out of my hand Iohn 10. verses 27.28 29 30. My sheepe heare my voice and I know them and they follow me And I giue vnto them eternall life and they shall neuer perish neither shall any plucke them out of my hand My Father who gaue them to me is greater then all and none is able to take them out of my Fathers hand I and my Father am one So that well saith M. Beza The hands of our Sauiour are not now held fastened to the Crosse after the manner as our painters doe paint him for then hee could not embrace vs but he hath them at full libertie euen from heauen to embrace the soules of those that dye in hâ—m the which hee cherisheth in his bosome vnto the time that they shall be restored to their bodies to the enioying of an euerlasting spirituall life and vntill that hee doe come in the cloudes of heauen to meete vs and that wee for our parts be taken vp into the aire to meete the Lord to enioy together with him that blessed estate which is prepared for vs for euer 1. Thes 4.14 Goe to therefore as saith that comfortable and faithfull Preacher Let vs be of good cheare and lay these things to heart euen these so great and notable comforts for our necessary reliefe specially against the last combate God as we knowe doth earnestly require trustie fidelitie in one man toward another euen concerning the least thinges that are committed to anie mans trust that they should be forth-comming and therfore inioineth a penaltie to be laide by the Magistrate vpon all such as shall be found to deale vntrustily as we reade Exod. chap. 22. verses 7.8 c. to the 13. How therefore can we thinke but that the Lord who requireth fidelitie in men as a principall point of his lawe as our Sauiour also declareth Matth. chap. 23. verse 23. will assuredly approue himselfe most faithfull aboue all men to euerie one that accounting him faithfull shall commit themselues to his trust Thus much of the comfortable duties of faith concerning the comfortable manner of our Sauiour Christes dying Question NOw what may our duty be in regard of the death it selfe which the same our Sauiour died Answer First of all as his death was in the manner of it farre differing from the death of all other so are we to know that the endes and fruites of his death are most singular aboue the death of any or all other creatures ExplicatioÌ„ proofe It is very true as the endes and fruites themselues rehearsed in the Comforts doe euidently declare So that as K. Dauid was not affected after a
plucke them out of my hand My father which gaue them me is greater then all and none is able to take them out of my fathers hand I and my father are one Herevnto agreeth the doctrine of the Apostle Peter as hee had learned from this charge of our Sauiour in that hee saith to the Iewes no other thing but that which agreeth to vs all Yee were as sheepe going astray but yee are now returned vnto the sheepheard and Bishop of your soules 1. Epistle chap. 2. verse 25. O therefore most blessed is the estate of all such as be in the fold of our Lord Iesus Christ and haue good and faithfull sheepheards that they may be continually fed and guided and gouerned by them in his name None of them neede to be in feare of being in the habite of the sheepe because of the wolfe It is the onely safety of the people of God to be first inwardly and in truth and then to shew themselues outwardly and in open profession to be of the sheepfold of Christ yea though they should be in the middest of woolues according as our Sauiour tolde his Disciples that hee sent them forth as it were in the middest of woolues And therefore in this case it is worthily to be reiected as a wicked prouerbe Hee that sheweth himselfe a sheepe maketh himselfe a prey for the woolfe For our Sauiour himselfe will watch ouer them and feede and defend them continually And seeing all doe stand in neede of continuall feeding and guiding yea euen by such as be like to themselues though indewed with more especiall grace to that end beholde our Sauiour hath appointed some to be Pastors and Teachers to the end of the world Wherefore also hence it appeareth that all that be of the flocke of Christ ought to shew themselues teachable and tractable in respect of that submission which they owe to their sheepheards and peaceable and harmelesse among themselues yea and to bring forth much fruit of godlinesse to the honour and praise of God according to the nature of the sheepe of the field which being well tended and guided are verie profitable to the Master of the flocke as they that bee humbled and meekened by the Spirit of God according to that Isai chap. 11. verses 6 c. The woolfe shall dwell with the lambe c. And verse 9. None shall hurt nor destroy in all the mountaine of my holinesse for the earth shall be full of the knowledge of the Lord as the waters that couer the sea that is the deepe gulfe of the Sea Let vs therefore accordingly dispose our selues or rather seeke to God for his grace that wee may with comfort professe our selues the flocke of the Sheepheard of Israell Psalme 79. verse 13. and Psal 80. verse 1. and 100.3 And that the Lord may say vnto vs yee my sheepe the sheepe of my pasture are men and I am your God saith the Lord God Ezech. chap. 34. verse 31. And thus our Sauiour Christ describing the duties of all Pastours and Sheepeheards the Ministers of his holie worde whether Apostles Prophets and Euangelists in their more large fields and flockes or ordinarie Pastors in their more limited walkes hee doth therewithall giue all the sheepe of his flockes to vnderstand as well one as other what belongeth to their duties both toward himselfe first and then also toward those whom he setteth ouer them and likewise euen among themselues one to another Question But why doeth our Sauiour not onely make mention of sheepe but also of lambs in this his charge feede my lambs feede my sheepe Answer To shew that as there will be alwaies in his flocke some more weake and tender then the rest yea and euen the very strongest also to haue their infirmities though more then other of the which he himselfe hath a most discreete and tender care so he requireth that all his Ministers haue a like tender and discreete regard putting difference betwixt lambe and sheepe yea betwixt lambe and lambe and sheepe and sheepe that all may be preserued and cherished to the vse of their Maister and Lord. This no doubt was the meaning and purpose of our Sauiour in putting this distinction Neither is it to be neglected that he maketh mention of the Lambs first Explicatiō who haue neede to be most tendered specially the new caned c. according to the description of the duties of good Shepheards rehearsed before In which respect the Apostle Paul as hee was taught by our Sauiour frameth his instructions and exhortations both to Pastors ouer their flockes and also to all Christians among themselues that this difference be very wisely and religiously obserued And namely 1. Thessa 5.13.14 Be at peace among your selues Wee desire you brethren admonish them that are vnruly comfort the feeble minded beare with the weake be patient toward all men c. And Rom. 14.1 Him that is weake in faith receiue vnto you but not for controuersies of disputations c. And verse 15. If thy brother be greeued for the meate now walkest thou not charitably destroy not him with thy meate for whom Christ died c. And chap. 15. verse 1. c. Wee which are strong ought to beare the infirmities of the weake and not to please our selues Let euery man please his neighbour in that which is good to edification For Christ also would not please himselfe c. And Iude in his Epistle verse 22.23 Haue compassion of some putting difference And other saue with feare pulling them out of the fire and hate euen the garment spotted by the flesh To speake in a word such care ioyned with all holy wisedome is on all hands to be vsed that as our Sauiour is not minded to cast away any that come vnto him so none be caused to stumble by any indiscreete or vnkinde and vnbrotherly dealing against them remembring alwaies and carefully auoiding the fearefull menace and woe which our Sauiour denounceth Matth. 18.6.7 saying Whosoeuer shall offend one of these little ones which beleeue in me it were better for him that a mill-stone were hanged about his necke and that he were drowned in the depth of the Sea Woe be to the world because of offences for it must needes be that offences shall come but woe be to that man by whom the offence commeth And to this end it is most safe and much better in regard of the manifold and great infirmities of men and of the infinite mercie and compassion of our Sauiour ouer poore sinners rather to offend in a little too much mildnesse and gentlenes so farre as the word and ordinances of the Lord be not prophaned and despised then to vse ouer rough seuerity though it must needes be confessed that the best moderation must be laboured after euen that which may least decline either on the right hand or on the left and be furthest remoued both from all bitternes and also from all flatterie Read Leuit 19.17 Thou
of the peace of our conscience we doe comfortably looke vp vnto him and behold him aduanced to the right hand of God on our behalfe For so the holy Apostle teacheth vs. Heb. 4.14.15.16 in these words Seeing then saith he that we haue a great high Priest which is entred into heauen euen Iesus the Sonne of God let vs hold fast our profession For we haue not an high Priest which cannot be touched with the feeling of our infirmities but was in all things tempted in like sort yet without sinne Let vs therefore goe boldly vnto the throne of grace that we may receiue mercy and finde grace to helpeth time of need And cha 10. verse 10. c. Seeing therefore brethren saith he that by the bloud of Iesus we may be bold to enter into the holy place By the new and liuing way which he hath prepared for vs through the vaile that is his flesh And seeing we haue an high Priest which is ouer the house of God Let vs draw neere with a true heart in assurance of faith sprinkled in our hearts from an euill conscience and wished in our bodies with pure water Let vs keepe the profession of our hope without wauering for he is faithfull that hath promised c. Thus from the humiliation of our Sauiour and from that experience which he had of our infirmities while he was vpon the earth we are with reuerence to approach neere vnto him by faith euen to the heauenly throne of Gods grace If we should rush immediatly to the right hand of God without faith in the merit of his death without humiliation in casting downe of our selues wee might iustly looke for the repulse yea for a mighty fall as a iust punishment of such our inordinate presumption and pride The onely lawfull and allowed mediator for vs vnto God is our Sauiour Christ And if we would needs haue a Mediator for vs vnto our Sauiour himselfe being now in heauen what other can we haue or any way looke for then the death of our Sauiour in that he hath thereby alreadie made request for vs vnto God in the daies of his humiliation here vpon earth and namely in the time of his most bitter sufferings vpon the Crosse That is to say we neither can haue neither may we looke for any other Mediator to Christ then Christ humbled to Christ exalted If we will with the Papists looke after any other Mediators or any other mediation to God for vs we shall with them vainely and foolishly deceiue our owne selues And heerein I beseech ye let euery one of vs labour so strengthen our faith because doubtlesse the want of faith in this point hath brought most grosse idolatry into the Church of God For who hauing learned to behold our Sauiour an euerlasting and perpetuall mediator for him at the right hand of God by the eyes of his faith would be so base minded as to set vp a dead and dumbe Idoll or once vouchsafe to cast an eye toward it being set vp and fastened to the wall before him by any other Moreouer as touching our owne praieâ—s or any other dutie and seruice that we can any way performe wee must take religious heede that wee doe not trust to any godlines or deuotion that wee imagine and perswade our selues to be therein but rather euermore to humble our selues in the sight of the imperfections thereof And looke what grace and godlines there is in anie and namely the grace of prayer it is our dutie to acknowledge that it is not of our selues but of the holy Ghost Neither are wee to thinke that anie prayers which we make are heard nor any other dutie accepted for any worthinesse of vs but because the holy Ghost raiseth vp sighes and groanes in vs and maketh request for vs vnto God together with our Sauiour Christ Rom. 8.26.27 And Reuel 8.3.4 And euen this that wee haue the grace to offer vp our prayers vnto God it is a fruite of our Sauiours heauenly intercession for vs. And the same grace also of our care to make our prayers to God in the name of our Sauiour heere from earth it may be a good proofe vnto vs that our Sauiour is an intercessour in heauen for vs. But our manifold failings both in prayer and in all other duties ought iustly to cause vs vnfainedly to acknowledge our selues euen when wee are at the best to be but vnprofitable seruants Luk. 17. verse 10. Thus hauing seene the duties belonging to the aduancement of our Sauiour in his roiall Priesthood let vs come to his aduancement in his roiall kingdome Question Which are the duties of faith belonging therevnto Answer First inward reuerence of soule and spirit in the most dutifull acknowledgement of his most roiall soueraigntie ouer his whole Church and euery member thereof Secondly all religious worship and seruice both inward and outward according to his word and commandement Thirdly obedience and submission to those that rule ouer the rest in his name both ciuill Magistrates and Church gouernours Yea all christian obedience to his lawes and commandements in the common actions and conuersation of our whole liues Finally all diuine honour praise and glorie for the whole worke of our redemption and saluation That we doe stand bound in respect of the royall or princely aduancement and soueraigne Lordship of our Sauiour at the right hand of God to yeelde him all reuerence in the acknowledgement of the same his high soueraigntie we haue a sufficient warrant from that great and solemne proclamation made from the God of heauen by the Apostle Peter in that first publike Sermon of his which hee made Acts 2. by the which three thousand soules were conuerted and brought to the faith and obedience of this great and glorious Lord our Sauiour Dauid saith the Apostle verses 34 35 36 c. is not ascended into heauen but he saith The Lord saide to my Lord sit at my right hand vntill I make thine enemies thy foote-stoole Therefore let all the house of Israel know for a suretie that God hath made him both Lord and Christ this Iesus I say whom ye haue crucified Now when they heard it they were pricked in their hearts c. And againe chap. 5. verse 31. God hath lifted vp Iesus with his right hand to bee a Prince and a Sauiour to giue repentance to Israel and forgiuenesse of sinnes According also to that propheticall instruction by a sweete allegorica l description of the spirituall marriage of our Sauiour with his Church Harken O daughter saith the Psalmist and consider and incline thine eare forget also thine owne people and thy fathers house so shall the King haue pleasure in thy beautie for hee is thy Lord and reuerence thou him The word which the Prophet vseth noteth such a reuerence as is declared by outward bowing or falling down before him vehashtahaeui-lo Hence therefore wee haue a fit occasion giuen vs to proceede from the inward reuerence to
the proofe of the second point that all religious worship both inward and outward is due to our Sauiour sitting at the right hand of God Which that it is so it may be euident vnto vs from that which we reade Philip. 2.9 10 11. where after that the Apostle hath made a notable description of his exceeding great humiliation hee inferreth this vpon it saying Wherefore also God hath highly exalted him and giuen him a name aboue euery name That at the name of Iesus euery knee should bow both of things in heauen and of things on earth and of things vnder the earth And that euery tongue should confesse that Iesus Christ is the Lord vnto the glory of God the Father Reade aâ—so 1. Tim. â— 21 I charge thee saith the Apostle to Timothie an Euangelist before God and the Lord Iesus Christ and the elect Angells that thou obserue these things without preferring one to another and doe nothing partially He speaketh of such things as doe nearely concerne the diuine worshippe and seruice of God and our Sauiour Christ and the reuerend ordering and performing the duties thereof And againe 2. Epist 4.1 I charge thee therefore before God and before the Lord Iesus Christ c. Reade also Heb. 12.28 29. Wherefore saith the Apostle seeing we receiue a kingdome he speaketh of the kingdome of our Lord Iesus Christ now established from heauen which cannot be shaken let vs haue grace whereby we may so serue God that wee may please him with reuerence and feare For euen our God is a consuming fire And so it is said of our Sauiour Christ that hee shall come at the last day with flaming fire rendering vengeance to them that doe not know God and which doe not obey the Gospel of our Lord Iesus Christ c. To this purpose therefore the propheticall exhortation of the 2. Psal ought to take place among vs yea among the Princes of the earth as wee reade verse 10 c. where after that the Prophet hath shewed how fearefully our Sauiour shall proceede against his enemies yea euen here in this worlde hee earnestly admonisheth and exhorteth those that bee corrigible euen so manie as appertaine to the Lorde that they would bee wise in time and so preuent the perill Be wise now therefore O yee Kings saith he be yee learned O yee Iudges of the earth Serue the Lord in feare and reioyce in trembling Kisse the Sonne that is in all honourable sort declare your selues to be his willing and professed subiectes lest hee be angrie and yee perish in the way to wit before you bring your owne deuises to passe which surely hee will frustrate aboue that you can be aware when his wrath shall sodenly burne or as they translate and as the wordes will well signifie burne neuer so little to shewe the fearefulnesse of his wrath And then hee concludeth the Psalme with this excellent sentence Blessed are all that trust in him The last place which I will alledge to this purpose is Psal 110. verse 3. where the same holy Prophet euen the princely Prophet Dauid deriueth this as an effect from the sitting of our Sauiour in his kingly glory and souerainge power at the right hand of God that his people should bee such as will through the mightie power of his word and by grace of his holy Spirit in the daies of his Gospel stocke in companies and that also with great cheerefulnesse to yeelde all spirituall worshippe and seruice to our God in the name of Iesus Christ our Lord. The Lord saith King Dauid shall send the rodde of thy power that is the scepter of his word and Gospel out of Zion saying Be thou ruler in the middest of thine enemies Thy people shall come to offer willingly in the time of the assembling of thine armie to wit to defend thy Gospel by the sword against the violent aduersaries thereof according to that Psalme 47. verse 9. or rather when they shall come by troopes vnto the places of thy spirituall worshippe to learne to fight thy spirituall battells against their spirituall enemies the worlde the flesh and the Diuell by an allusion to the holy custome of the Iewes resorting by companies to the Temple of the Lord at the solemne feastes of the Lawe according to that Psalme 42. verse 4. and Psalme 84 verse 7. For so the wordes seeme to follow aptly thus in the seemely places of thy holinesse yea euen from the wombe that is so soone as they shall bee spiritually regâ—nerated vnto thee as it were betimes in the morning or at the peepe of the day that is most diligently shall the dew of thy youth that is thy newe borne babes very copiously according to the falling of the dew vpon the earth like to that phrase of speech 2. Sam. 17.12 vsed in that sense though then by Ahitophel to a wicked purpose shall present themselues vnto thee The reason whereof followeth answer rable to that which went before The Lord hath sworne and will not repent Thou art a Priest for euer after the order of Melchisedech And thus wee see that from this Article concerning our Sauiours royall aduancement to bee the onely spirituall King and Prince of his Church that is of all the Saintes of God that all holy and religious worship is due vnto him Now thirdly that all submission and obedience is for his sake and according to this word to be yeelded to all ciuill Magistrates and t all ecclesiasticall Church gouernour as it is euident Rom. 13.1 c. Let euery soule be subiect to the higher powers c. And Matth. 18.15 and verses 18 19. Verily saith our Sauiour I say vnto you Whatsoeuer ye shall binde on earth shall be bound in heauen c. Where out of all question he had respect of that heauenly soueraigntie which he hath now at the right hand of God And fourthly touching generall obedience in the common actions and conuersation of our liues reade Colos 3.1 c. If then yee be risen with Christ saith the Apostle seeke those things which are aboue where Christ sitteth at the right hand of God Set your affections on things which are aboue and not on things which are on the earth For ye are dead your life is hidden with Christ in God When Christ who is our life shal appeare then shal ye also appeare with him in glory Mortifie therfore your meÌ„bers which are on the earth fornication vncleannes c. And 1. Thes 4.1 2. And furthermore saith the Apostle we beseech ye brethren exhort ye in the Lord Iesus that ye increase more more as yee haue receiued of vs how yee ought to walke and to please God For yee know what commandements we gaue you by the Lord Iesus For this is the will of God euen your sanctification and that ye should abstaine from fornication c. If we shall doe thus yea constantly to the end and not be turned away by any afflictions then behold
mightie glorious manner the thousands of his Angells attending vpon him that is hee shall come in most diuine manner as we shall haue occasion to consider againe cha 25.31 In which respect our Sauiour calleth that glorie in which the Sonne of man shall come the glorie of his Father chap 16.27 of the same our Euangelist Moreouer it is euident from the same our Text who they are whom our Sauiour shall come to iudge that is to say All the kindreds of the earth not onelie the Tribes of Israel who had the lawe giuen them but also all other kindreds and people who haue sinned without the lawe as the Apostle teacheth Rom 2. ver 12.16 And also all that sinne against the Gospell The persons to be iudged at this generall and most fearfull Assises are described by that effect which the most mightie and glorious manner of the appearing of this great and most high iudge shall worke in their hearts namelie that they shall mourne with a most dolefull and deepe mourning as was obserued in a word before as may further appeare by that which our Sauiour spake concerning the calamitie of Ierusalem in the destruction therof Luke 23.30 compared with Reuel 6.15.16.17 when the Kings and all sorts of men shall wish in their hearts that the mountains and rocks would fall vpon them hide them from the presence of him that sitteth vpon the throne and from the wrath of the Lamb Because as S. Iohn saith The great day of his wrath is come who can stand And no maruell seeing his comming shal be most terrible to all such as haue euill consciences and are guiltie to themselues of contēpt rebellion against this most high Prince and iust iudge of all yea no doubt the very godly and beleeuing Christians shal at that day of this fearful assummons be at the first stricken with a very great reuerend feare so that as the Apostle Peter admonisheth 2. cp 3.11.12 it behoueth all of vs to be very carefull that we may be found in holie conuersation godlines and that also with all expedition and watchfulnes seeing the heauens shall passe away in a fearefull manner and be dissolued with fire c. According is wee read 2. Thessalon 1.8 The which whosoeuer shall doe though they do feare yet they shal be so comforted against the suddennesse and extremitie of their feare that they shall recouer themselues out of it and finde that to be a day of most sweete consolation to them for euer which shall be a day of the beginning of the most wofull both terrour and torment of all the wicked and vngodlie And therefore it is of purpose added by our Sauiour in this Text of S. Matthewe that by the ministerie of the holie Angells All the elect shal be gathered together to be partakers of their euerlasting saluation with our Sauiour in heauen when as all the rest shal be left to eternal destruction in hell according to those parables of our Sauiour which we reade in the same Euangelist chapt 13.41.42.43 and in the same verses 49.50 And as we haue further to consider chapter 25. verses 34.41.46 Our Sauiour shall also at this day iudge condemne the Diuell and all his wicked Angells as wee are from that place of the 41. verse of the 25. of Matthew to obserue But for the comfort of the godlie and to cheare vp their hearts Saint Luke reporteth other wordes of our Sauiour which wee may not heere omit insomuch as we read chapt 21.28 that our Sauiour spake thus also for the consolation of the godlie When these things beginne to come to passe then looke yee vp and lift vp your heads for your Redemption draweth neare yea euen our full Redemption as well of bodie as of soule according as the Apostle Paul interpreteth the words of our Sauiour Rom 8.23 THese things thus considered from the former wordes of our Text Let vs now goe forward to that which followeth in the Euangelist from the beginning of the 32. verse to the ende of the 41. For these wordes also doe concerne the description of the time of the same his last comming so farre as is meete for vs to knowe and also of the manner of it togither with some intermixed speech concerning the destruction of Ierusalem Question Howe doeth it followe in this portion of the Text Answer 32. Now saith our Sauiour learne ye a parable from the figge tree when her bough is yet tender it bringeth forth leaues ye knowe that sommer is neare 33. So likewise when yee see all these thinges knowe yee that it is neare euen at the doores that is to say the time of the comming of our Sauiour or he himselfe or as it may be supplied from S. Luke his Kingdome is very neare 3◠Verily I say vnto you this generation shall not passe till all these things be done 35. Heauen and earth shall passe away but my words shall not passe away 36. But of that day and houre knoweth no man no not the Angells of heauen but my Father onely 37. But as the daies of Noah were so likewise shall the comming of the Sonne of man be 38. For as in the dayes before the flood they did eate and drinke marrie and giue in marriage vnto the day that Noah entered into the Arke 39. And knewe nothing till the flood came and tooke them all away In graeco centextu paralambanetai assumitur aphietai relinquitur Enallage temporis ducens quasi in rem praesentem Sic Piscator so shall also the comming of the Sonne of man be 40. Then two men shall be in the field the one shal be receiued the other shal be refused 41. Two women shall be grinding at the mill the one shall be receiued the other shall be refused Explicatiō proofe In this portion of our Text our Sauiour addeth that which he thought good to deliuer concerning the time manner of his comming to iudgement at the end of the world so farre as was said it is meet for vs to know with a certaine recapitulation of all that which he had said before concerning the signes both going before the destruction of Ierusalem and also the end of the world and last iudgement therof And he doth it in this order First our Sauiour doth generallie affirme the certaintie of either part of this Prophesie according to the precursorie signes which he had giuen therof and that from the similitude of the figge tree and as S. Luke addeth further from the similitude of all other trees chap. 21. verses 29.30.31 For he spake to them a parable saith the Euangelist saying Behold the figge tree and all trees when they now shoote forth ye seeing them know of your owne selues that Sommer is then neere So likewise ye when ye see these things come to passe that is to say when ye for your parts see Ierusalem destroyed and all the troubles that I haue spoken
before For as any haue died and as they doe from day to day depart this life either in faith and repentance or otherwise so shall they be found and iudged then like as all shall be whosoeuer shall be found aliue at his comming Wherefore seeing the Disciples of our Sauiour were to watch at that time when he spake vnto them because the time of his comming was vncertaine though further off therefore we are to watch now seeing the time is not onely as vncertaine as it was but also much rather as much as almost sixteene hundred yeare commeth vnto as was said before But let vs come to the words of our Sauiour and first to those which are deliuered more simply and without parable Watch therefore saith our Sauiour as we reade in the Euangelist Matthew for ye know not what houre your Master will come These words of our Sauiour are recorded more fully by the Euangelist Marke let vs therefore make our supply from him to our more full and plaine instruction in this his admonition Qu. Which therefore are the wordes of our Sauiour as St. Marke reporteth them Answer They are these as we reade chap. 13. verse 33. Take heede watch and pray for ye know not when the time is ExplicatioÌ„ Here indeed we haue three words in stead of one and so the minde of our Sauiour more fully opened as it were by an excellent commentary vpon the words of the Euangelist Matthew For whereas in all wise and circumspect dealing these three thinges are necessary to bee put in continuall practise first that the danger imminent bee seene and discerned secondly that it be watched against and preuented by all meanes as much as lieth in him that is in danger thirdly that if he finde himselfe too weake he doe implore and craue the aide of such as hee knoweth to be both willing and also able to relieue and aide him All these are here mentioned by our Sauiour First take heede Blepete see looke to it secondly watch thirdly pray And wee haue great neede to be stirred vp to all these things For howsoeuer we are vsually warie enough to espy bodily dangers and such as would annoy vs in our outward estate and accordingly wee are also ready to watch narrowly and with all diligence to make all the friends we can to backe vs yet touching our soules and the eternall welfare of them yea touching the eternall saluation both of soule and bodie we are euery way strangely negligent Wee are so farre from watching against the danger and from seeking helpe that wee are willingly ignorant that we are in any danger at all Wee fare as if it were a matter of no difficultie to attaine to the kingdome of heauen But alas all that thinke so are vtterly deceiued It is a matter of the greatest difficultie in all the world No aduersaries of our outward welfare how craftie and crabbed instruments of the diuell soeuer they are be of like subtiltie as is the diuell himselfe yea many diuells who are aduersaries to the saluation of our soules Ephes chap. 6. verses 10 11 12. And therefore wee had neede to be in speciall watch and ward against them as we are admonished 1. Pet. chap. 5. verses 8 9. And besides this the aduersaries which the diuell vseth for his instruments to hinder our saluation by the peruerting of our mindes such as our Sauiour hath giuen warning of to wit false Christs and false Prophets they are more dangerous in their craft that way then any aduersaries of the outward peace of our liues are And therefore wee haue most speciall cause to bee specially prudent and watchfull in this behalfe all the daies of our life we for our parts and all other euen to the day of our Lord Iesus Christ But because we cannot either by our owne foresight espie our danger in this respect or by our owne strength or any coadintory helpe of any man escape the continuall danger wee are in to be pulled away from the due care of our saluation wee are therefore aboue all things according to the direction of our Sauiour to pray to God and to seeke for helpe at his most gratious and onely al-sufficient hand that we may by him be guided and strengthened to walke on safely and constantly to the escaping of all the dangers which wee are most dangerously compassed about withall In which respect most comfortable is the promise which God hath made to all such as shall faithfully constantly seeke vnto him as we reade Ioel chap. 3.32 Whosoeuer shall call on the name of the Lord shall be saued Yea this benefit as there the Prophet saith shall be found of those that shall pray to God when his great and terrible day shall come euen that day when the Sunne shall be turned into darknesse and the Moone into blood c. according to that which our Sauiour saide should come to passe before his comming to execute his most feaâ—â—full iudgement Yet so as wee must take heede that wee doe not thinke that euery one that shall vpon the sodaine view and terrour of Gods comming to iudgement say Lord haue mercie vpon vs shall be saued For then sure it is likely that none at all should be condemned But this promise is made to such onely as shall be found true worshippers and beleeuers in God who acquaint themselues with the duties of his seruice and worshippe of the which prayer is a very principall one as may appeare by this that the Lord himselfe did for the same cause call his house a house of prayer And as may appeare on the contrary in that he doth note out all heathenish and profane persons by this marke that they are such as doe not call vpon him Psal 14.4 and Psal 79.6 and Ier. chap. 10. verse 25. Hence therefore wee may see that they are in a blessed estate whosoeuer are carefull to invre their hearts with the performance of this excellent dutie of true christian prayer both morning and euening and so often as iust occasion is giuen both publikely and with their families and in their owne secret chambers and closets that God who seeth in secret may reward them openly Thus much concerning the words of our Sauiour as they are recorded more fully by the Euangelist Marke then they were by the Euangelist Matthew But now if wee might be certified in this great case of danger what those things are which wee are to watch against as being very dangerous vnto vs and likewise what wee are to pray for at the hands of God then should this admonition of our Sauiour conteine an excellent and full instruction as we must needes confesse Behold therefore the Euangelist Luke sheweth that our Sauiour continued the speech of his admonition euen thus farre also as we reade in the Gospel written by him chap. 21. verses 34 35 36. Question Let vs heare those words of our Sauiour Which are they Answer Thus saith our Sauiour in
it is euident from the holy Scriptures already interpreted it shall not be needfull to stand vpon any further confirmation of it The promise LIkewise also the Promise of the comming of our Sauiour to the execution of this his last iudgement hath beene sufficiently confirmed from the same Scriptures which haue already beene alledged and interpreted And namely in that our Sauiour himselfe hath expresly assured vs that the Sonne of man that is that he himselfe both shall and will come in his glory to this very end and purpose Math. 24.30 and chap. 25 31. And againe Iohn 14.3 and chapter 21. verse 22. and in sondry places beside Moreouer the Apostle Peter in his 2. Ep. chapter 3 doth mightily confirme it against the mockers of these last daies of the world of whom hee prophesied long before that they would contemptuously reiect this doctrine of the second comming of our Sauiour saying Where is the promise of his comming The Apostle Peter I say doth there mightily confirme that the same promise shall most assuredly be performed to the intollerable terrour and smart of all such prophage and vngodly Atheists The Lord saith he is not slack concerning his promise as some men count slacknes but he is patient toward vs and would haue no man to perish but would all men to come to repentance But the day of the Lord will come as a thiefe in the night The Comforts THus therfore insomuch as the promise is so euident from that which hath alreadie beene obserued let vs without any further delay come to the vse of this Article Question And first for the comfort of our faith which requireth yet some further explication what may be from hence the comfort thereof Answer The comfort hereof is exceeding great to all true beleeuers euen in the expectation of it but infinitely much more comfortable shall it be when this promise of his comming to iudgement shall be performed And that in diuers respects Question It both is and shall be thus comfortable in deed diuers waies Shew therfore how this may be Which are those diuers respects that you speake of Answer First it is very comfortable as touching the expectation so often as we thinke of it insomuch as no other shall be our Iudge but he that hath loued vs so dearely that he hath giuen his life for vs and will for euer be our most mercifull Sauiour Explication proofe This consideration ministereth very great comfort in deed And in this respect it is that as we haue seene before our Sauiour after that he hath spoken at large of those fearefull signes the fore-runners of his comming to iudgement he doth neuerthelesse comfort his disciples saying as we may remember Luk 21.28 c. When these things begin to come to passe then looke vp and lift vp your heads for your redemption draweth neare To the which purpose also serueth that sweet parable which he vseth to describe the greatnes of this comfort in that all the fearefull signes of his cōming shall be but as the tokens of a most welcome summer after the colde and troublesome stormes of winter For then saith our Sauiour know ye that the kingdome of God is neare yea euen that kingdome of glory and felicitie wherein all the faithfull shall not onely be deliuered from all reproach and miserie but also be partakers of all happinesse and glorie So that like as the faithfull subiects of a louing Prince are greatly comforted against the present oppressions and crucities which any risen vp in rebellion do exercise vpon than and their goods so soone as they heare that their Prince hasteth to come with his royall army to suppresse the rebels yea though their trouble continue yet many daies before all things can be wel quited so likewise yea infinitely much more cōfortable to the godly may the expectation of the comming of our most gratious and mightie King and Sauiour be which here we speake of The Prophet Malachie chap. 4. verse 3. compareth this time to the comfortable rising of the Sunne For behold saith he the day commeth that shall burne as an euen and all the prowd yea and all that doe wickedly shall be stubble c. But vnto you that feare my name shall the Sunne of righteousnesse arise and health shall be vnder his wings c. And Psal 49. verse 14. as the verses are commonly distinguished the same time of the last iudgement of our Sauiour is compared to the chearfull morning after a tedious darke and vncomfortable night For then saith the holy Prophet shall the righteous haue dominion ouer the wicked in that morning Ido mané Vpon which words F. Iun noteth as much as was said before in the allegation of the Prophet Malachie Illo inquit manè quo resurgunt pij quasi ex nocte sepulchri cum videlicet Sol iustitiae orietur Christus secundo suo aduentu Mal. 4. In that morning saith he in the which the godly doe rise againe as it were from the night of the graue that is to say at such time as Christ the Sunne of righteousnesse shall arise at his comming And vpon the same words Master Caluin saith likewise Aduentus Domini iustar aurorae erit qua tam electi quam reprobi suo modo euigilent priores seilicet quia excussa tarditate pigritia discussis etiam nebulis claro intuitu facie adfaciem Christum Solem iustitiae in co plenum vitae fulgorem cernent c. That is The comming of the Lord shall be like the breaking of the day in the which as well the elect as the reprobate shall awake after their differing manner to wit the former hauing shaken off all sluggishnesse and scattered away all clowdes they shall clearely behold Christ the Sonne of righteousnesse face to face and in him the full brightnesse of life c. The Apostle Peter calleth this time the time of refreshing from the presence of the Lord and the time of the restoring of all things Act. 3.19 20. The Apostle Paul speaketh of it as of the time of the reuelation of the sonnes of God what manner of ones they shall be at their inioying of the full fruits not onely of the redemption of their soules but also of their bodies Rom. 8 18 c. 23. Reade also to the same purpose Philip. 3.20 21. Colos 3.4 And the Apostle Iohn 1. Epist 3.2 Likewise Reuel 21.1 2 3 4 5 6 7. And verses 9.10 c. It is compared to the time of a most ioyfull marriage And at that day the faithfull not onely Ministers of the word but also all other shall be crowned with the crowne of immortal glorie 1. Pet. 5.4 and 1. Thes 2.19 20 and 2. Tim. 4.8 They shall also be indued with a most rich and euerlasting heauenly inheritance together with the same eternall glory and praise 1. Pet. 1.3 4 7. Finally as was declared before at this time all the godly though specially the Apostles
Explication proofe This is a necessarie addition to make vp the former answer In the opening whereof that also shall by the grace of God be yet more fullie opened and confirmed And first touching the ioint-work of the holy Ghost in the purposing and effecting of the works of Creation as being one God together with the Father and the Sonne we finde it euidentlie confirmed in the verie beginning of the holie Bible the 2. verse of the first chapter and verses 26. 27. Likewise ch 2.7 The Lord God breathed the breath of life into man to wit by the power and vertue of his eternall Spirit creating the soule without anie earthlie matter or corruptible element According to that saying of Elihu in the book of Iob ch 33.4 The Spirit of God hath made me the breath of the Almightie hath giuen me life Read also Ps 33.6 104 29 30.31 Mal 2.15 For God is the Father of Spirites and the creator of all other things by his eternall word through that almighty Spirit of his which is the holy Ghost in whom we doe beleeue This being true that the holy Ghost hath his ioint-worke in the purposing effecting of the works of Creation together with the Father the Sonne there can be no cause to doubte of his ioint-work in the vpholding and ordering of the same seeing hee is a Spirit of as infinite and euerlasting wisedome prouidence and gouernement as he is of almightie power and vertue But I hast to that which this Article of our faith doth principallie intende that is to see how the holy Ghost hath his most holy and diuine ioint-worke together with the Father and the Sonne in the newe creation and continuall gouernement of his Church in this world euen to the full glorification of it in the world to come And wher may we better beginne to lay forth this excellent high mysterie then by taking a viewe of the ioint-worke of the holie Ghost in bringing our Lord Iesus Christ the Sauiour of this his Church into the world in preseruing and guiding him in the world and in strengthening and confirming of him to performe all things necessarie to the perfiting of the same his Churches saluation euen till he left the world For this may be in steed of spectacles and as it were a cleare glasse to help the weaknes of our dimme eye-sight to discerne the better of all the rest First therefore by whom was our Sauiour Christ conceiued in the wombe of the blessed virgin but by the holy Ghost And wherfore by the holy Ghost but because he could not otherwise haue taken mans nature without the originall blot and staine of sinne that so he might be meete to be that vnspotted or vndefiled Lambe of God which was to be made the onely propitiatorie sacrifice for the sinnes of men By the same holie Ghost it was that our Sauiour grewe as in stature of bodie so also in wisedome of minde and spirit vntill that at the time of his baptisme when hee was to enter vppon the publike and open discharge of his mediatorship he receiued from the same holy Ghost all holy gifts and graces not by measure but most aboundantly to the most full perfect furnishing of him to the absolute discharge of euery part of that most high office which was commiteed vnto him A publike testimonie whereof was that his descending and lighting vpon our Sauiour which was mentioned before By the same holy Ghost hee was forthwith led into the wildernes to make his first encounter as it were in combate hand to hand against our arch-enemy the Diuell on our behalfe that so he might be knowne to the Church to be a farre other manner of person then was Adam For though he were more often and therewithall more vehemently assalted then he was before his fall yet was hee not ouercome but he did vanquish ouercome the Diuel for euer By the same holy Ghost he did preach the Doctrine of eternall life and saluation according as it is saide to the same purpose that the spirit of the Lord was vpon him and that he was in a principall yea in a pierles māner anointed with the holy Ghost Isai 61.1 c Heb 1.9 Iohn 3 34. By the same holy Ghost and not of meere humane power hee did worke all his miracles For so he hath saide of himselfe as we reade in the holy Gospell that he wrought them by the finger and spirit of God Mat 12 28. Luke 11.20 And Act 10.38 He was saith the Apostle Peter ancinted with the holy Ghost and with power and he was mightie in word and deed By the same holy Ghost who was the author and orderer of his whole life did he also offer vp himselfe vnto God at his death as wee reade Heb 9.14 Through the eternal spirit saith the Apos offered he himselfe vnto God without spot By the same holy Ghost hee was after his death raised vp from the dead Rom 8 11. The spirit of God saith Paul raised vp Iesus from the dead And 1 of Pet 3 18 He was put to death saith Peter concerning the flesh but was quickened by the spirit that is by his diuine power which he in that he was man receiued from the holy Ghost And likewise after his resurrection hee did through the holy Ghost giue commandemēts euen his diuine and soueraigne commandements to his holy Apostles Act 1.2 And being iustified in the spirit hee was at the last raised vp to glory 1. Tim 3.16 Behold therefore in this principall part of the more immediate worke of the holy Ghost in the beginning and ordering of the whole mysterie of our redemption in the mediation of our Sauiour we haue a representation of that which he doth in the whole manifesting and applying of Iesus Christ and of all that he did and suffered and thereby atchieued to the euerlasting benefit of his Church To the which end and purpose let vs proceede and further obserue how that like as after the ascension of our Sauiour Christ his Disciples were according to his promise replenished with the gifts and graces of the holy Ghost for the publishing of his Gospel as we read Luke 24.49 Act 1 4 5 8. and chap 2. v. 4 17 18 33 and Ephes 3.5 so in former times all prophesie reuelation of the truth from time to time was immediately giuen to the Church by no other then by the same holie Ghost 1. Pet 1.10.11.12 and 2. Pet 1.19.20.21 and 2. Tim 3.16.17 And now yet further let vs likewise obserue that as the holie Ghost both is and hath bene alwayes next and immediately to the Church from God the Father through the onely begotten Sonne our Lord Iesus Christ the author of all reuelation of the truth and of the bestowing of euery good gift grace so is he hath alwaies in like manner bene the immediate sender commander gouernour of all holie instruments both ordinary and
extraordinarie for the communicating of his graces to the people of God as Isay 48.16 The Lord God saith the prophet and his Spirit hath sent me So Acts 13.2 The holie Ghost said Seperate me Barnabas Saul for the work whervnto I haue called them And on the other side Acts 16.6 7. it is written that the holy Ghost forbade them to preach the word in Asia and that he suffered them not to goe into Bithynia Reade also 1. Pet. 1.12 The Apostles and the rest preached the Gospel by the holy Ghost And 1. Cor. 2.9 c. to the end of the chapter and 2. Epist 3.6 they are therefore called Ministers of the Spirit and not of the letter And Reuel chapters first second and third St. Iohn being in the Spirit did by the direction of the holy Ghost euen the Spirit of Iesus Christ write to the seuen Churches in Asia as is euident by that often repeated and most graue admonition Let him that hath an eare heare what the Spirit saith to the Churches And Act. 20.28 S. Paul directing his speech to the ordinary Pastors and Elders of the Churches chargeth them to take heede to themselues and to all the slocke whereof the holy Ghost had made them Ouerseers to feede the Church of God c. And yet more particularly to come to euerie of our selues As our first and naturall liuing mouing and being is from God by the holy Ghost as wee haue seene from the creation so and in more speciall manner is our new creation and our spiritual life mouing and beeing in the same For all whatsoeuer both enterance into the Church and kingdome of God here in this life and all increase of grace therein by the meanes either of word prayer and sacraments or any other holy way appointed of God euen to the full preparing and making of vs meete for the inheritance of the life and glory to come all is by the holy Ghost as wee haue the plaine testimonie of our Sauiour Christ himselfe Iohn 3. Except a man be borne of water and of the holy Ghost he can neither see nor enter into the kingdome of God For the naturall man perceiueth not the things of the Spirit of God c. 1. Cor. 2.14 According also as our Sauiour Christ said to Peter Matth 16.17 Flesh and blood hath not reuealed it vnto thee So necessary is it that the same Spirit which is a witnesse in heauen together with the Father and the Sonne should also be a witnesse on the earth with that water blood which flowed out of the side yea euen from the very heart of our Sauiour Christ 1. Iohn 5.7 8. And chap. 2. of the same Epistle it is the anointing of the holy Ghost saith saint Iohn which teacheth faithfull Christians and leadeth them into all truth as Christ had promised that he would send him to that end And chap. 4.4 Greater is he that is in you then he that is in the world Also saint Peter saith 1. Epist 1.2 We are elect according to the foreknowledge of God to the sanctification of the Spirit And verse 23. Our soules are purified in obeying the truth through the Spirit to loue brotherly without feining c. being borne a new not of mortall seede but of immortall by the word of God who liueth for euer And Colos 1.8 The loue of Christians is by the Spirit And verse 9. And Ephes 1.17 18. The knowledge of Christians is called spirituall knowledge And touching faith we reade Gal. 5.5 that through the Spirit we waite for the hope of righteousnesse through faith Yea generally the fruit of the Spirit is loue ioy and peace c as in the same chapter verses 22 23. And Ephes 5.9 The fruit of the Spirit is in all goodnesse and righteousnesse and truth Reade also Rom. 14 17. The kingdome of God is not meate and drinke but righteousnesse and peace and ioy in the holy Ghost And all this by the word of God For by it doth the Spirit giue the spiritual life 2. Cor. 3.6 and verses 17 18. Where the Spirit of the Lord is there is libertie And we are changed into the image of the Lord from glory to glory by the Spirit of the Lord. And touching Prayer it is the praier of the Spirit only that is to say that which the Spirit teacheth sāctifieth inableth vs vnto which is acceptable to God And therfore it is said of the Spirit that he helpeth our infirmities teacheth vs to pray c. Rom. 8.26 27. Whence it is also that saint Iude exhorteth christians to pray in the holy Ghost to the edifying of themselues in their most holy faith as verse 20. of his Epistle And the Apostle Paul I wil pray in the spirit and sing in the spirit 1. Cor. 14. That is I will both pray and also praise God as the holy Ghost shall teach me And Ephes 6.18 Likewise cōcerning the sacraments first Baptisme the very form of the institutiō sheweth that it is the holy Ghost who must giue that effect which it signifieth according to that which is said to note the true circumcisiō Phi. 3.3 We are saith S. Paul the circūcisiō which worship God in spirit And Christ is said in this respect to baptize with the holy Ghost though he baptized none with the outward element of water And 1. Cor chap 12 verse 13. By one spirit we are all baptized into one body Secondly concerning the Lords Supper our Sauiour Christ noting in the vse of it the nature of faith which feedeth vpon the flesh of Christ and drinketh his blood both which are presented by the bread and wine of that Sacrament hee himselfe teacheth that it is the Spirit onely which quickeneth and that otherwise the flesh and therefore much rather the signe of the flesh profiteth nothing Iohn 6. And againe 1. Cor 12.13 we haue beene all made to drinke into one spirit Thus euery way it is the holy Ghost who is from God the Father that also by the mediation of our Lord Iesus Christ the onely immediate beginner and perfiter of all grace in vs. And it is the rather to be throughly weighed of vs because as the Apostle Paul saith Flesh and blood cannot inherite the kingdome of God 1. Cor. 15.50 To him therefore both faith hope and loue inuocation and thankesgiuing feare and obedience is due as well as to the Father and the Sonne as we shall see when we come to the duties This is the true Christian faith of the Church of God of euery true member thereof touching the holy Ghost how many soeuer haue beleeued aright though the doctrine thereof hath not beene so fully clearly reuealed till the comming of Christ at the time of his most holy anointing to the taking of our nature vnto him God gaue his people of Israel his good spirit to instruct thē in former times as Neh 9.20 Isai 63.11.12 13.14 Read also Ezek ch 2. v. 2
proofe And moreouer hee assureth vs that for our Sauiours sake God wil accept of our poore vnperfect obedience so as it be in truth that we doe vnfeinedly endeuour to increase more and more therein Thirdly whereas the diuel laboureth to trouble our consciences because our very nature is polluted and defiled yea and originally guiltie of the common fâ—l of mankind in Adam and therfore that the Lord can take no pleasure in vs although not onely sins were forgiuen but also righteousnes imputed the holy Ghost testifieth to our further comfort that our uery nature also is sanctified in the holines of the nature of our Sauiour Christ Fourthlie whereas the Diuell replieth thus Howe can it be that all these things should be true and yet so many punishments or crosses and afflictions call them what we will should fall vpon vs daily we are comfortablie taught and instructed by the holie Ghost according to the scriptures that God doth not alwayes afflict his children for their sinnes nor in anie wise to take vengeance of them for the same but to teach vs more and more to denie sinne and to drawe vs the nearer to him and to make vs more fit for his heauenlie Kingdome Fiftelie whereas the Deuill laboureth to bring vs into doubt whether wee haue faith or no. For then he knoweth that if we haue no faith none of these things doe belong vnto vs. Therfore the holie Ghost giueth vs comfortable assurance of the truth of our faith by the fruites and effects thereof in that hee imboldeneth vs to call vpon God as vpon our Father in the name of our Lord Iesus Christ and in that hee worketh in vs a desire to walke in all such good duties as he hath prepared for vs to walke in And hereby also he doth most comfortably confirme vnto vs that we are in the number of the elect children of God in that hee giueth witnes to the truth of our faith though it is weake and nothing so fruitfull as it ought Finally wheras the Deuill to disproue the truth of our faith repentance and consequently of our election to saluation doth lay our daylie falles before vs in our dish as we may say and bringeth to our remembrance all the sinnes we haue committed since the time we haue receiued the faith and began to repent as we thought we did Yea and that before our repentance we committed more grieuous sinnes and continued longer in them then euer did anie of the elect the holie Ghost comforteth vs against these discouragements by renewing of our repentance dailie by powring some sweet sense of Gods loue into our hearts and by assuring vs thus humbled cast downe that the grace of God aboundeth through Christ so much the more where sin hath abounded Thus and many other wayes doth God the holie Ghost as a most faithfull against the discomfort of euerie tentation whereby either the Diuell or the world or our owne flesh would trouble dismay vs. See Luke 12.11.12 Yea and more then all this hee doth as was saide not onely sweetly refresh vs with many spirituall comforts here in this life but also hee assureth vs in the comfortable hope of eternall happines and glory in the world to come So that the whole couenant of God is most comfortably warranted vnto vs by the holy Ghost according to the vndoubted good will and pleasure both of the Father and also of the Sonne according to that we reade Isaiah 59.19.20.21 and Ier chap 31. verse 31. c compared with Heb chap 10. verses 14.15.16.17 And according to the testimonies of our Sauiour alledged from the Gospell of Iohn And according to that we reade in the 1. Epistle of Iohn chap 5. verses 6 7.8 The Comforts which euery true beleeuer may haue through his beliefe in God the holy Ghost they may be yet more fully perceiued by the manifold similitudes whereby the holy Ghost hath expressed himselfe what manner of one he is vnto vs. Question Which may those similitudes be Answer They are these Water Fire Oile The hand or finger of God A penne A seale A witnes A pawne or pledge and it may be there are some other of like sort ExplicatioÌ„ proofe That the holy Ghost the Author and inditour of all the holy Scriptures doth by these comparisons expresse what manner of one he is in his manifold workings and gracious effects in the hearts of all true beleeuers it is euident by many places of the holy Scriptures And first concerning the similitude of water Iohn 3 5. And ch 7.37.38.39 And concerning fire Mat 3.11 Reade also Mal 3.2.3 For that washing purging trying and fyning by fire are all through the operation of Gods Spirit Concerning oile reade 1. Iohn 2. verses Beliefe in God the holie Ghost 20.27 Luke 4.18 and Heb. 1.9 Concerning the hand or finger of God The Comforts Luke 11.20 and Act. 7.21 Concerning the penne and hand writing of God Heb. 10.15.16 Reuel 21.27 Concerning the seale of God 2. Cor. 1.21.22 and Ephes 4 30. Concerning the witnes of God Rom. 8.15.16 and 1 Iohn 5. alledged a little before and chap. 4.13 Concerning the pawne or pledge or earnest pennie of the holy Ghost 2. Cor. 1.22 The reason why the holy Ghost our blessed Comforter compareth himselfe to water is because hee through the ministerie of the Gospell by sprinckling our soules with the blood of our Sauiour Christ washeth away the filth of our sinnes Ephes 5 26. and 1. Cor. 6.11 and 1. Pet. 1. verse 2. Hee compareth himselfe to fire because hee burneth out and wasteth the drosse of our naturall corruption and also because he warmeth and cheareth our hearts To oile because he suppleth our soules benummed yea pitifully taken with the dead palsie and maketh them apt and fit to the kingdome of God and because hee furnisheth vs with all graces necessarie and meete for the same To the hand or finger of God because he writeth his lawes in our hearts and frameth vs to some measure of true loue and obedience vnto them To a seale and witnes because he putteth vs out of all question concerning our perfect redemption and saluation Ephes 1.13.14 And in the like respect hee compareth himselfe to an earnest-pennie or pawne and pledge which bindeth the whole bargaine among men But God is yet more faithfull All these thinges are full of exceeding great comfort to euery Christian soule that hath learned truly to beleeue in God the holy Ghost our most gratious Comforter For who duly considering and beleeuing that the holy Ghost whom our Sauiour calleth our Comforter is equall with the Father and the Sonne one very true eternall God with them and that hee is intitled the Spirit of adoption of sanctification and of all grace and of life it selfe as Rom. 8.11.2 Cor. 3.6 Gal 6.8 and that he is in respect of his operations in the faithfull expressed by so many familiar and notable comparisons
Philip. 1.7 and chap. 3.17.18 Heb. 10.32.33.34.35 and 1. Pet. 5.8 9.10 Finally 1. Iohn 3.16 Thus comfortable is our fellowship in sufferings Yea and so much the rather because as we suffer for Christ so also he taketh himselfe to suffer with vs after a sort As Act. 9.4 Rom. 8.17 Philip. 3.10 Colos 1.24 To conclude the Comforts and therewithall to make some passage to the duties Insomuch as they are so great both in life and death as hath beene declared O how great is their sinne whosoeuer without iust cause malitiously or prophanely for filthy lucres sake abuse the most graue censure of excommunication after the manner of the wicked Pharisies Iohn ch 9. verses 22.35 and chap. 16.2 to the cutting off of any from this holy communion as touching the outward societie of it For as touching that communion which the faithfull haue before God no creature can bereaue them of it Likewise who can tell how grieuous their sinne is in the sight of God who shall hinder the course of the preaching of the Gospel and of the administration of the Sacraments c from the hand ministerie of the least of the faithfull Ministers of the Gospel whereby this communion of Saints is not onely at the first begun but also is to be continually cherished and confirmed For assuredly as the setled course of the ministery worship coÌ„manded of God is the meanes of setling confirming and encreasing of faith all grace wherby the people of God enioy their blessed communion in Christ Iesus among themselues according to the doctrine of the 133. Psal Behold how good and how delightful a thing it is for brethren also to dwell together c. For there the Lord hath appointed blessing and life for euer so on the contrary the dissoluing of the ministerie is the decay of the people according to the holy Prouerb cha 29.18 Where there is no vision that is no prophecie or preaching there the people decay And therfore as was said who can tell how grieuous their sinne is who hinder the preaching of the Gospell and other the exercises of Gods holy seruice and worship Wherefore also let vs so much the more pretiously esteeme the wonderfull goodnes mercy of God in giuing vs the holy Ministerie of his word exercises of his diuine worship for the gathering together of his Saints vnto him and to make knowne vnto them the certainty of his most sweet comfortable loue toward them in Christ Iesus and consequently the certainty of their most blessed ioifull saluation by him For verily without this ministerie howsoeuer it may be that some for a time being destitute of it are neuerthelesse in the counsell of God appointed to saluation yet vntill they shall haue the knowledge of it and faith to beleeue it how can they haue any more comfort in it then a condemned person can haue in the pardon which his friend hath obtained for him at the Kings hands vntill he shall be certified of it For vnto that time he is still in continuall expectation and feare of death THus much concerning the Comforts of the communion of Saints And therewithall as was said for an enterance into the consideration of the Duties an intimation how deare and pretious the meanes of cherishing and vpholding the same holy communion ought to be vnto vs. Some other duties were by occasion touched in the interpreation of the Article Now let vs proceed to inquire into the Duties more purposedly Which may they be Question Answer In that we haue our coÌ„munion with our Sauiour Christ who is the fountaine of holines it teacheth vs that it is our dutie to withdrawe our selues more and more The Duties from all prophanenes and to labour to increase daily in sanctification and holines both in our bodies soules and Spirits and in all good fruites and actions thereof to the glory of God and of our Sauiour Christ It teacheth vs thus much in deede For otherwise there could be no agreement or proportion at all betwixt the head and the members which were a monstrous thing â—â—â—licatioÌ„ 〈◊〉 â—roofe And therefore as touching the first part of your answer to wit that it is our dutie to withdrawe our selues from all prophanenes and vnholines the Apostle Paul saith with great earnestnes 1. Cor. 6.15 Know ye not that your bodies are the members of Christ Shall I then take the members of Christ and make them the members of an harlot God forbid Doe ye not knowe that he which coupleth himselfe with an harlot is one body for two saith he shall be one flesh But he that is ioined to the Lord is one Spirit Flie fornication c. Know ye not that your body is the Temple of the holy Ghost which is in you whom ye haue of God and ye are not your owne For ye are bought for a price therefore glorifie God in your body and in your Spirit for they are Gods And 2. Cor. 5.17 If any man be in Christ let him be a new creature And according to the other part of your answer which was concerning labour after increase of sanctification our Sauiour himselfe saith Iohn 15.1 I am the true vine and my Father is the husband man Euery branch that beareth not fruite in me hee taketh away and euerie one that beareth fruite hee purgeth it that it may bring forth more fruite And verse 5. I am the vine ye are the branches hee that abideth in mee and I in him the same bringeth forth much fruite for without mee ye can doe nothing And verse 8. Heerein is my Father glorified that ye beare much fruite and be made my Disciples And this is that which the Apostle praieth for in the behalfe of the Thessalonians euen a prier necessarie for all Christians that we may be sanctified throughout and that our whole Spirit and soule and body may be kept blamelesse vnto the comming of our Lord Iesus Christ 1. Ep. ch 5. verse 23. Such is our dutie in regard of our holy communion with our Sauiour himselfe Now in that through the same our Sauiour we haue our holy communion among our selues â—uestion What ought our dutie to be in respect of this â—nswer Euery member of the Church of our Sauiour Christ standeth bound euen for our Sauiours sake heartily to desire and in all louing and peaceable manner to procure by all meanes according to euery mans grace and power the benefit and blessing of euery fellow member yea euen of the whole body It is likewise the dutie of euery one as I heard you say somewhat more particularly a little before carefully to vse and frequent all those holy meanes which God hath sanctified for the nourishing of this holy communion to wit the preaching of the word Praier the Sacraments and whatsoeuer may further vs vnto the more profitable vse of theÌ„ according to the direction of the holy word of God â—xplication â—nd proofe Out of all question
to be more loth to offend his blessed Maiestie yea to be by all meanes more studious to please him in all things as was well answered before Now touching the last branch that is for the proofe of the assurance of forgiuenes of sinnes to all such as are thus qualified yea though through infirmitie they sinne in many things read 1. Iohn 2.1 If any man sinne wee haue an aduocate with the Father Iesus Christ the righteous Read also Heb. 13.8 and ch 6.10 c. to the end of the chapter And Rom. 3.25.26 ch 11.29 Our sinnes are many in deede and exceeding great but Gods mercies are more greater as euery true sorowfull soule may safely comfort it selfe Thus much of the Duties NOw to conclude this Article what is the danger of not beleeuing it and of not yeelding due fruites of repentance from the Comfort of it Question Answer They that beleeue not the forgiuenes of sinnes yea the daily and continuall forgiuenes of them with acknowledgement and bewailing of the same from day to day they can beleeue nothing to their sound consolation and comfort insomuch as they make the death of our Lord Iesus Christ of no powerfull effect vnto them Likewise for want of repentance and amendment of life all such debar themselues from all comfortable perswasion of forgiuenes Yea they doe make themselues iustly subiect to the wages and forfeiture of sinne which is the eternall destruction both of body and soule in heâ—l Explication and proofe To the end we may auoide this danger all hereticall errours against the true beliefe of this Article must be carefully auoided of vs. These errours are such as either concerne the Author of the forgiuenes of sinnes which is God or the meaning of the words how farre they are to be extended or the cause wherefore God forgiueth sinnes or the fruite and effect thereof First therefore in so much as God onely forgiueth sinnes the errour of those that attribute a subordinate power of forgiuenes to the Pope of Rome or to anie other mortall sinfull man is to be reiected as a blasphemie against God For as touching the power of the Ministery of the word and keies of the kingdom of heauen committed vnto the lawfull Ministers thereof that is to say first and principally to the holy Apostles then after them to others according to the wil of God Mat. 16.19 ch 18. ve 18. Ioh. 20. ve 23. this consisteth only in the ministerial publishing pronouncing of forgiuenes to all repenting sinners and that in the name and authority of God alone they being meerely his seruants therein And whereas it is required that euery man should forgiue his neighbour this is to be vnderstood as touching the wrong done particularly to the party offended and to the staying of all malitious desire of reuenge and of all cursed and vncharitable imprecation c but not touching the guiltines of the sinne and offence done against God For in this respect it belongeth onely to him to say Surely I haue pardoned I wil not destroy Iob ch 34.31 Reade also Psa 51.4 Against thee against thee onely I haue sinned saith King Dauid And Psa 130.8 With the Lord is mercy c. And he will redeeme Israel from all his iniquitie No Popish confession or pennance of theirs is auaileable herevnto Secondly the errour of those is to be reiected of vs who either restraine the word Sinnes onely to sinnes vnwillingly coÌ„mitted as the Basilidian heretikes are said to haue held or else to those sinnes that go before baptisme as though all that follow must at the least in some part be otherwise satisfied for as Papists teach or to those that went before the falling back of any after that they haue bin baptized and haue once obtained forgiuenes as the Cathari and Nouatians and some other haue held or to those that went before the falling away of any before they haue takeÌ„ holy orders as the Luciferians restrained the sinnes which they accounted pardonable Likewise the Popish error of restraining the word of forgiuenes to eternall paines is also to be reiected For seeing no punishment to satisfaction is due but in respect of sin imputed by what right may any be inflicted to that end if sin be already freely pardoned forgiuen for that satisfactions sake which our Sauiour hath made and which God hath accepted for our full discharge In which respect also we are to reiect their deuise of purgatory pains to coÌ„tinue after this life as long as they of their bloody mercy list theÌ„selues to determine Thirdly the heretical error of the same popish Deceiuers is to be reiected in that they do ascribe forgiuenes of sinnes at the least in some part to the operatorie working vertue of the Sacraments to the merit of mans own works like as also the Messalians Euchetae did to their works praiers And like to the Heracleonites and Helcosaites who ascribed forgiuenes to anointing and to other their ceremonies Fourthly insomuch as God of his most free grace and infinite mercy forgiueth vs all our sins to this end that we should not come into condemnation but haue our present entrance into the assured hope of euerlasting life glory yea to a present enioying of it by faith as our Sauiour himselfe assureth all such as heare his word beleeue in him that sent him Ioh. ch 5. ver 24. We are therefore confidently to cast away all doubtings of forgiuenes as touching our selues all that do truly beleeue and also all feares of purgatorie fire which the Popish Seducers scare and confound their Disciples withall And as we are to beware of these foure sorts of errors to hold firmely that all sins are pardonable yea freely perfitly pardonable here in this life to all those that shall truly beleeue repent so let vs take heed of foure sorts of people especially who are dangerous examples among vs. The first is the Popish sort of deceiuers whose errours against this Article we haue touched alreadie The second is of such as dreame of a perfection of their owne inherent righteousnes here in this life so as they need not saue for modesties sake or rather in an hypocritical pretence aske forgiuenes of sinnes Such as are some of the Anabaptists and Family of loue The third sort is of such as aske forgiuenes of their owne sins but wil not forgiue those whom they are offended withall Of whoÌ„ our Sauiour saith that they seeke forgiuenes in vaine Math. 6.14.15 The fourth sort is of secure and carelesse men who lie in their sinnes without any conscience or remorse for them as Atheists and Libertines Let none of these think vnlesse they repent them of these their grieuous sins that euer they shall finde pardon forgiuenes with the Lord howsoeuer they shall acquite assoile themselues as if no euill should come vnto them Thus much concerning the Article of the forgiuenes of sinnes
Iacob and in them throgh our Sauiour Christ with all true beleeuers touching euerlasting happinesse and saluation both of soule and bodie For thus doth our Sauiour himselfe interpret the tenure of Gods blessed couenant to the refelling of the Sadduces who denied the resurrection of the body as we reade and as hath beene mentioned before Math. 22.31.32 For so soone as he hath alledged the words of the couenant I am the God of Abraham c hee inferreth straight way against them that God is not the God of the dead but the God of the liuing That is to say they whose God the Lord is doe both presently liue with God in the blessed immortality of their soules after this life ended and also shall for euer liue with their bodies after that they shall be raised vp againe For God is the God of the whole persons of his seruants and not of one part of them onely As he hath created both soule and bodie and as hee hath redeemed them both so no doubt hee will saue them both 1. Cor. chapter 6. verse 20. Rom. 8.23 Touching this promise our Sauiour is yet more expresse and plaine Iohn 6. verses 39 40. Question Which are his words Answer 39 This is the Fathers will who hath sent me saith our Sauiour that of all which he hath giuen me I should loose nothing but should raise it vp againe the last day 40 And this is the will of him that sent mee that euery man which seeth the Sonne and beleeueth in him should haue euerlasting life and I will raise him vp at the last day Explicatiō This will of the Father includeth no doubt a promise of the effectuall performance of the good pleasure of the same his diuine will Beliefe that to euerie true member of the church of God belongeth the inheritance of euerlasting life And let vs in these words obserue likewise the most holy consent The Comforts both of the Father and also of the Sonne touching the assurance of our resurrection And againe chap. 5. verse 21. As the Father raiseth vp the dead and quickeneth them so the Sonne quickeneth whom he will Reade also verses 28 29. And for the consent of the holy Ghost together with the Father and the Sonne we reade Rom. 8.11 If the spirit of him that raised vp Iesus from the dead dwell in you hee that raiseth vp Christ from the dead will also quicken your mortall bodies by his spirit that dwelleth in you THus therefore hauing the Ground Meaning and Promise of this Article Question let vs now proceede to the vse of it And first for Comfort What may that bee Answer This also is expressed by the Apostle Paul in the 15. chapter of his first Epistle to the Corinthians as it followeth verses 55 56 57. in these words 55 O death where is thy sting O graue where is thy victorie 56 The sting of death is sinne and the strength of sinne is the law 57 But thanks be vnto God who hath giuen vs victorie through our Lord Iesus Christ Explication and proofe Here is matter of singular comfort indeede in that Death with all his power shall be vanquished his prison gates set opon and all his prisoners deliuered in that also sinne shall cease and euery curse and the whole irritating power of the law shall be abolished Surely the discomfort of death and the graue is very heauie and grieuous to the naturall man Yea wee haue all of vs experience in our selues that if the least member we haue be hurt so in danger to perish from the rest of the body we are very careful for it It greeueth vs once to thinke that we should loose the least ioynt and we reioyce greatly so soone as we perceiue the recouerie of it How must it not then be much more comfortable to be assured of the restoring of the whole body seeing it must for a time after a sort wholly perish This moued Dauid to sing with ioy in the middest of his troubles that his flesh should rest in hope Psal 16.9 It gaue singular comfort to Iob in his grieuous calamitie as we heard but a while since Iob 19. It hath alwaies imboldned both former and latter Martyrs to indure all their torments chearfully Heb. 11.35 Deare friends as they are loth to part so they are very ioyfull and glad to meete againe God himselfe hath so lincked the soule and bodie in such a concordable consent and mutuall delight each in other that as they are most loth to part a sunder so it cannot but be an exceeding ioy to the soule to haue an assurance of their most blessed meeting againe And the rather because death shall neuer sunder them any more but they shall liue together most blessedly in al ioy and glory for euer Luk 20.35.36 For they can die no more saith our Sauiour for as much as they are equall to the Angells and are the Sonnes of God seeing they are the children of the resurrection as was alledged before To all good men sinne and the hatefull tyranny thereof is more grieuous then death And therfore to be deliuered from it frō all irritation and prouoking of the law must needes also be matter of speciall great comfort The comfortable hope of the resurrection maketh all things the more comfortable to all true beleeuers In this respect the most gratious and faithfull couenant of God spoken of before is the more comfortable because it extendeth it selfe to the body seeing as the mercy of God is perfect so no doubt he will be a perfect Sauiour And as he forgiueth the sinne both of body and of soule so will he remoue the punishment from both yea doubtlesse he will saue and glorifie both In this respect the sufferings of our Sauiour hauing beene in body as well as in soule are the more comfortable because body as well as soule is redeemed by him Beliefe that to euery true member of the church of God belongeth the glorious resurrection of the body In this respect the resurrection of our Sauiour The Duties and his bodily ascension vp into heauen c are the more cōfortable because the members must be made like to the head and because our Sauiour being a King will euery way most perfectly benefit his subiects For seeing as the heathen man could say euery kingdome is euergesia that is a benefiting of the subiects belonging to it most of all must the perfit kingdome of our Sauiour Christ be a most perfit benefiting or rather a beatifying or making of the subiects thereof blessed and happie in the highest degree In this respect the own bodily sufferings of the faithfull are comfortable vnto them they knowing that seeing they suffer in body with Christ they shall be glorified also in body with him as well as in soule according to that of the Apostle Rom. 8.17 Yea and seeing other creatures shall be restored as it followeth in the same text much
of honour chaines bracelets c. to the dignitie of being the Sonnes and daughters of the most high God and heires of his heauenly kingdome What is this present life which is but as a vapoure full of all labour and sorrowe c. to this euerlasting and most blessed life Let vs read the book of the Preacher with due attention and we shal confesse with king Salomon that it is so Read also Mat 6 19. c. where our Sauiour who is greater then king Salomon telleth vs that the moth and cancker doe fret and consume al earthly treasures and therefore counselleth vs with most wise counsell to lay vp treasures for our selues in heauen that our hearts may be fixed there Reade also Luke 12.32.33.34 And chap 16 8 9. Make yee friendes saith our Sauiour of the riches of iniquitie c. And Iohn 6 27. Labour not for the meate which perisheth but for the meate which endureth to euerlasting life which the Sonne of man will giue vnto you for him hath God the Father sealed To the which purpose consider also and meditate diligently vpon the example of Saint Paul Philip 3 7. c and verses 20.21 And vpon the example of Moses Heb 11.24 c. And vpon that instruction which Saint Paul giueth Timotheus 2. Ep chap 2 verses 1.2 c. to the end of the 13. verse And secondly for the proofe of the second branch of the answer the same examples may likewise well serue Consider furthermore the often exhortations contained in the holy Scriptures where this chiefe benefite of euerlasting life is vsed for a chiefe reason to moue euery estate and condition of the seruants of God both rich and poore magistrate and minister of the word c. to the duties both of their seuerall callings and also to those that belong to them in common in that they are Christians As for example Gal chap 6. verses 7.8 9.10 Be not deceiued saith the holy Apostle God is not mocked for whatsoeuer a man soweth that shall he also reape For he that soweth to his fleshe shall of the fleshe reape corruption but hee that soweth to the Spirit shall of the Spirit reape life euerlasting Let vs not therefore bee wearie of wel-doing for in due season wee shall reape if wee faint not While therefore wee haue time let vs doe good to all men but specially to them that are of the houshold of faith And 1. Tim chap 6. verses 17 18.19 Charge them that are rich in this world c. that they doe good and be rich in good workes and readie to distribute and communicate Laying vp in store for themselues a good foundation against the time to come that they may obtaine eternall life And touching the dutie of Ministers of the Gospell Reade 1. Pet 5.1.2.3.4 The Elders which are among you I beseech who am also an Elder and a witnes of the sufferings of Christ and also a partaker of the glory that shall be reuealed Feede the flocke of God c. And when the chiefe shepheard shall appeare ye shall receiue an incorruptible crowne of glory And 1 Tim 6.12 Fight the good fight of faith saith Saint Paul to Timotheus lay thou hold of eternall life wherevnto thou art also called c. Now more generally concerning all Christians read 1. Thes 5.8.9.10 c. Let vs which are of the day be sober c. For God hath not appointed vs vnto wrath but to obtaine saluation by the meanes of our Lord Iesus Christ who died for vs c. Wherefore exhort ye one another c. Read also Titus 2 11. c. The grace of God which bringeth saluation vnto all men hath appeared And teacheth vs that we should denie vngodlines c. And 1. Iohn chap 3 verse 3. Euery man that hath this hope purgeth himselfe c. And in the Epistle of Iude verses 20.21 Beloued edifie your selues c. looking for the mercie of our Lord Iesus Christ to eternall life From these and such like places of holy Scripture we see plainly what ought to be the scope of euery mans naturall life and of all the studies and actions thereof and that euen because God hath ordained vs to this euerlasting life And not without very iust weighty reasō seeing as was touched before if we looke to haue our enterance and eternal abiding in the kingdome of glory we must of necessitie haue first of all an enterance and some continuance also and proceeding in the duties of the kingdome of grace And that euen from the first time of our calling so long as God shall of his goodnes prolong our liues Read Eccles 12 1. c. Remember thy Creator in the dayes of thy youth c. And Luke 13. verse 24. Striue to enter in at the straite gate c Heb 3 12.13 14. And 2. Pet chap 2. verses 5.6.7 10 11. But how I pray you is this performed or minded of vs Doe we not see the cleane contrary among all sorts and estates of people Euery man almost seeketh after worldly riches and honours how mony may come merily in that they may liue in pleasures and builde their neastes on high c. Euerlasting life is the least part of the thoughts of the greatest part of all sorts of people Verie fewe studie and labour to walke in the waies of the kingdome of heauen Would to God we would better bethink our selues of the holy doctrine of the Gospel concerning the vanitie of riches the vncertaintie of life and the fearefull euent of all inordinate ioyes and endeuours after the vaine things of this transitorie world Read the parable of the secure and voluptuous rich man Luke 12 15 16. Thou foole saith our Sauiour this night wil they take away thy soule c. Read also chap 16 19. c. The rich man died and was cast downe to Hell torments And as our Sauiour saith else where What shall it profit a man to winne the whole world if he loose his soule Verily the benefite of our natural life ought to be of great weight with vs to moue vs to glorifie God the giuer of it as Psal 95 verse 6. and Ps 100. But infinitly much more ought the promise and assurance of euerlasting life to prouoke vs herevnto Thus much concerning the second branch of the answere For the proofe of the third branch read Rom 8 18. I count saith the Apostle that the afflictions of this present time are not worthy of the glory which shal bee shewed vnto vs. Likewise 2. Cor 4.16 17 18. And 1 Pet 4 12 13 14 and 19. Read also the incouragement which our Sauiour gaue vnto all his Disciples Luke 6 20 23. Blessed are ye when men hate ye c. Reioyce in that day and be glad for great is your reward in heauen Dauid hauing the promise of the kingdome of Israel waited for it with patience indured many afflictions and fought many a battell that it might be established vnto him
hope 5 And hope maketh not ashamed because the loue of God is shed abroad in our hearts by the holy Ghost who is giuen vnto vs. Explicatiō proofe Here are many excellent benefits in deede which wee doe enioy from the mercy of God through faith euen such as doe make the comfort of faith euery way very great as wee haue seene by the interpretation of them We may call the same to minde likewise from that which we haue considered and heard in the sermon made vpon the 4 5 6 and 7 verses of the 4. chapter of the Epistle to the Philippians Where the holy Apostle incouraging the faithfull most comfortably to reioyce in the Lord and admonishing them to take heede against such euills as would hinder their ioy to wit impatience and distrustfull or distracting care And therewithall exhorting them in stead thereof to commit themselues to the care of the Lord for all time to come with thankfulnesse also for all former and present blessings he assureth them that then the peace of God which passeth all vnderstanding shal preserue their hearts and mindes in Christ Iesus Read also Psal 119. verses 49 50. Remember the promise made to thy seruant saith the holy Prophet wherein thou hast caused me to trust It is my comfort in my trouble for thy promise hath quickened me And verse 103. O how sweet are thy promises to my mouth yea more then honie to my mouth Moreouer how must it not be that faith should be exceedingly comfortable insomuch as it is giuen vs of GOD to be that shield of defence which doth quenche all those fierie darts which the diuell most mischieuously throweth against vs Ephes 6.16 Seeing also faith is our victory whereby we ouercome the world which is another great and dangerous enemy 1. Iohn 5.4 5. Seeing that by faith we are the Sonnes of God in Christ Iesus Gal. 4.26 Seeing by faith we haue all our liuelihood as we may say from the hand of God as it is written The iust shall liue by his faith Hab. ch 2.4 and Rom. 1.17 And Gal. 2.20 By faith saith the Apostle I liue in the Son of God And so do all other true beleeuers liue in him by their faith he in them by his holy Spirit Iohn 14.18 19 20 c. Finally seeing we are saued by the grace of God through faith Eph. 2.8 For in all these repspects we must needs acknowledge that the sweet cōfort of faith is exceeding great to all those that haue it and doe truly know what it meaneth NOw therefore let vs come to the duties in generall The generall dutie Question What proofe of holy Scripture haue you to shewe vs what they ought to be Answer Euen they which doe follow in the 4. chapter of the Epistle to the Philippians verses 8 and 9. in these words 8 Furthermore brethren saith the Apostle whatsoeuer things are true whatsoeuer things are honest bosa semna or graue and reuerend whatsoeuer things are pure whatsoeuer things pertaine to loue whatsoeuer things are of good report if there be any vertue or if there be any praise thinke on these things 9 Which ye haue both learned and receiued and heard and seene in me those things doe and the God of peace shall be with you Explication Here we see plainely that as the comfort was manifold so the duty is likewise very large and generall yea in such ample sort that it is euident that true Christian faith cannot be idle but it must be to the great reproch of those who doe professe themselues to be Christians Like as it cannot but be to the shame of such a seruant of a familie as hauing much businesse to doe in his Masters house should take a stoole and set him downe loitering and doe nothing at all As you may remember how it was declared at large in the explication of the seuerall sorts of those manifold duties which are comprehended in this text The same also we saw further confirmed vnto vs from the exhortation of the same Apostle Rom. 12. verses 1 2. Wherein the Apostle reasoneth very earnestly from the mercies yea from the tender mercies of God dia toon oictir moon which are as the fountaine of al the promises as ye heard in the interpretation of that Scripture vnto you The words of the Apostle are worthy our rehersall Question Which are they Answer 1 I beseech ye therefore brethren saith the holy Apostle by the mercies of God that ye giue vp your bodies a liuing sacrifice holy acceptable vnto God which is your reasonable seruing of God 2 And facion not your selues like vnto this world but be yee changed by the renewing of your minde that yee may proue what is the good will of God acceptable and perfect Explication Here it is of it selfe plaine that the Apostle moueth Christians to all dutifulnesse from the due consideration of the tender mercies of God Yee heard furthermore the same point confirmed vnto you from another like earnest exhortation which the same Apostle made to the Corinthians as we reade 2. Cor 7. in the first verse of that chapter where he reasoneth to the same end very strongly and with great authoritie from the promises of God which flow most clearely to the refreshing of our soules from that most pure fountaine of his mercies Question Which are the Apostles words Answer 1 See ng then saith hee wee haue these promises dearely beloued let vs cleanse our selues from all filthinesse of the flesh and of the spirit and grow vp to full holinesse in the feare of God Explicatiō The promises which the Apostle speaketh of are set downe in the former chapter and namely that God will be a Father to his people if they will be true worshippers of him From the which words now rehearsed ye may remember that beside other things it was taught vnto you that then we are said to cleanse our selues when we vse the meanes of cleansing That is to say when we sorow with godly sorow for our sins vnto true repentance so often as to the same end to the furtherance thereof we doe with reuerence and in the feare of God reade and heare the word of God making our prayers vnto him for mercy and forgiuenesse and for grace to forsake our sinnes c. Likewise wee are said to renew our owne mindes when we doe dutifully serue Gods holy prouidence in vsing the same meanes The generall danger of vnbeliefe and disobedience to the Gospel which he hath appointed and sanctified for our renewment Whereas to speake properly it is neuerthelesse God onely and the worke of his holy Spirit whichh cleanseth and reneweth vs and causeth vs to grow in grace with all the increases which we attaine vnto as well as he alone worketh all good beginnings in vs. But in that we are exhorted to grow vp to full holinesse it is euident that it will in no wise stand with
die their death Num. 23.10 so yea much more no doubt when the reuenging hand of God fell vpon him would he haue wished to haue beene as the least among the people of God to wit when the sword came against him in the slaughter of the Midianites Num. 31.8 And thus questionlesse would all the wicked desire when they are terrified by the vengeance of God breaking forth against them like as was noted before concerning the Egiptians at that time when the water began to returne forcibly vpon them Thus the iudgements of God vpon the wicked are many waies profitable and comfortable to the godly NOw let vs come to those fruites and benefites which the children of GOD doe in time reape to their comfort from the iudgements of God vpon themselues while they did liue in their sinne and after that also by his chastisements from the time that they began to repent and to turne vnto him Question And first what are the comfortable fruites or benefites proceeding from the iudgements of God vpon them while they lay in their sinnes and were not mooued to repentance or to say the most were onely entring into it Answere While the children of God are in this estate God vseth his iudgements or punishments as effectuall helpes First to humble them in the sight of their sinnes by a taste of that horrible wrath and miserie which is in the iustice of God due vnto them Secondly to stirre them vp to seeke for mercie and forgiuenesse Thirdly to make their deliuerance and saluation the more sweete and pretious vnto them Finally that by the recordation and calling to minde of the same their former punishments they being once turned to God might thenceforth take warning that they doe neuer returne to their former wickednes againe ExplicatioÌ„ and proofe You say well that the iudgements of God are effectuall helpes to the ends you haue rehearsed For it pleaseth God for the better expedition and more speedie effecting of his worke to adde vnto the threatnings of his word the execution of his curse in some measure euen vpon his owne elect children whom he findeth to bee by nature children of wrath and knoweth that they haue neede of such vehement awaking and rowsing vp out of their dead sleepe of sinne To this purpose reade in the booke of Iob. cha 33. verse 17 c. Where afâ—er that he hath spoken of the sundry afflictions wherewith God doth humble his children preparing them first by his bodily chastisements and then sending the instruction of his word vnto them then saith Elihu to Iob verses 2â— 30. Lo all these things will God worke twice or thrice with a man That he may turne backe his soule from the pit to be illuminated with the light of the liuing That is that he hauing his life prolonged may learne the way to the kingdome of heauen And hereof we haue the most wicked King Manasses for a notable example 2. Chron. 33.12 13. Of whom it is written that howsoeuer hee exceeded in wickednes and despised the ministerie of the Prophets which were sent vnto him yet when God cast him into tribulation that is gaue him into the hands of the King of Ashur who put him in fetters and bound him in chaines and carried him to Babel then he prayed to the Lord his God and humbled himselfe greatly before the God of his fathers And he praying to God God of his infinite mercy was intreated of him and heard his prayer and brought him againe to Ierusalem into his kingdome And then as the text saith Manasses knew that is he acknowledged the Lord to be God To this purpose also it is well obserued by a godlie learned man that by affliction as by a speciall helpe God vseth commonly to call them whom he will saue and make instruments of his saluation to others To the which end he alledgeth the example of Paul from the testimonie of the holy Scriptures and from Ecclesiasticall storie the example of Constantine the first Christian Emperour and of Edwine the first Christian King of Northumberland Of the which Edwine thus he writeth that notwithstanding he had married a Christian woman the daughter of Ethelbert a christened King of Kent who perswaded with him all that shee could and Paulinus also a preacher of the Gospel yet could he not be wonne till God had bumbled him by sundry afflictions No not till at the last hee was sore wounded by a wicked and desperate â—â—t throat who was suborned to kill him This is the obseruation of Mr. Foxe in the historie of King Edwine about the yeare of our Lord 630. Where also he alledgeth to the same end the late example of Martin Luther whose spirituall conflicts and agonies were many before hee could bee made fit to preach the doctrine of iustification by Christ openly And so saith hee bo all they most commonly which come to any liuely feeling or sensible working of Christ the Lord in them Hence it is that this confession is heard often in the mouthes of the seruants of God after that they are once truly and effectually humbled vnto him Blessed be God for such a sharpe checke that I had for such a losse for such a disgrace for such an imprisonment for such or such a danger for such a languishing sicknes for such a paineful or loathsome disease for such a wound for such a terrible feare in a grieuous thunder and lightening c. For if I had not bin thus or thus afflicted humbled I had not knowne my selfe I had not regarded Gods word I had neuer come to the feare of God I had perished in my sinnes c. If I had not lost such or such a friend or worldly stay I should not haue depended vpon Gods prouidence as now by the grace of God I see that I ought to doe Thus much therefore for the two former vses of afflictions or punishments or iudgements howsoeuer we doe thinke good to call them Now thirdly how the bitternes of such iudgements or afflictions sent of God doe make the saluation of God and his tender mercies the more sweete and comfortable I neede not to speake seeing no man can truly discerne what sweetnesse meaneth vnles hee haue tasted before what the sower is Finally touching the last point it cannot be doubted but that speciall iudgements of God are sent to the end they might leaue behinde them a memorable impression of his reuerend feare in the hearts of his children and so to nourish in them a continuall care of dutie answerable to the first entrance of their calling remembring alwaies that the anger of God against sinne is as great as any feare that is euer apprehended of vs. Psal 90.11 Who knoweth the power of thy wrath For according to thy feare is thine anger The practise of this memoriall is commended vnto vs Lament chapter 3. verses 19 20 21. in these wordes of the Prophet Remembring mine affliction and my mourning the worme-wood
and the gall My soule hath them in remembrance and is humbled in mee I consider this in my heart therefore haue I hope But this place respecteth not onely such as haue beene at the first prepared to repentance but such rather as are by afflictions sollicited to better their repentance Let vs therefore by this occasion proceede now to the fruites of afflictions which follow after the calling of the children of God For so God seeth it good and profitable that the afflictions of those that bee his should bee often renewed Question one way or other What may these comfortable fruites or profites be Answere First and formost the Lord doth thereby further and more and more perfect the repentance of his children Secondly he preuenteth and as it were defeateth many dangerous prouocations and enticing occasions of sâ—nne Thirdlie GOD dooth teach his children from their experience of the bitter fruites of sinne now and then renewed vpon them more and more to hate and abhor sinne Fourthly he trieth fineth or purgeth our faith that vpon the often renewed experience of his mercie we may more purely and vndoubtingly settle our comfortable trust and confidence in him Fiftly he doth by afflictions quicken and prouoke vs to often and earnest supplication prayer Sixtlie hee dooth thereby also inure vs to patience and meekenes yea so that Patience an excellent Christian vertue may haue the more perfect worke in vs. Hereby also God doth teach vs by our owne experience of afflictions to iudge more wisely and charitably of all others vpon whom he laieth his fatherly corrections and accordingly to be more tenderly and pittifully affected toward them Moreouer by former afflictions he prepareth and maketh vs the more fit to beare those more sharpe ones that are to come euen those through which we must necessarily passe before we can attaine to the kingdome of heauen Yea sometimes it pleaseth God to lay vpon vs a greater affliction for a little while to the end he may humble vs to beare some lesser which he shall thinke good more ordinarily to exercise vs withall Beside all these God doth by the want of health or any other of his blessings either spirituall or bodily teach vs a more holy sober and thankefull vse of them then we had learned before after that of his mercy hee vouchsafeth to restore them to vs againe But who can reckon vp and throughly vnderstand all the commodious and profitable vses wherevnto God of his infinite mercy hath sanctified the sundry afflictions of his deare children Expâ—ication and proofe It is very true No one can throughly vnderstand all Neither any the least fâ—uit of any one but onely such to whom God himselfe vouchsafeth to giue the secret experience thereof as it were into his bosome The fruit of affliction may be resembled to the Manna which was hidden and kept close in the Arke and to the written name which no man knoweth saue he that receiueth it Reuel 2.17 But for some further explication and proofe of the fruites now mentioned let vs call to minde first of all that which was not very long since alledged out of the 119. Psalm verse 67. Before I was afflicted saith the Prophet I went astray but now I keepe thy word And verse 71. It is good for me that I was afflicted that I may learne thy statutes Read also Hebr. 12.10 God doth chastise vs for our profite that wee might bee partakers of of his holinesse And againe Though no chastising for the present seemeth ioyous but grieuous yet afterward it bringeth the quiet fruit of righteousnes to them which are exercised thereby Verily this is an excellent fruit of afflictions that the Lord doth thereby renew our repentance by putting vs in minde of our old sinnes as well as of our new and therewithall that he doth reuiue our prayers for the forgiuenes thereof to the further assurance of the comfort of our faith that they are pardoned and forgiuen vnto vs. Secondly that afflictions doe through the blessing of God preuent sinne we may learne from the Apostle Paul who telleth vs that God gaue vnto him a pricke in the flesh the messenger of Sathan to buffet him to the end hee might not be exalted aboue measure 2. Cor. 12.7 This pricke in the flesh was some notâ—ble inward affliction whereby hee could not walke so expeditely as he desired in good dutie like as he that hath a thorne or the stub of a bush in his foote he walketh more slowly and with greater paine Neuerthelesse howsoeuer the Apostle could not satisfie himselfe yet he was aboundant in labours and in comparison of others verie expedite and quicke Whatsoeuer it was this as hee saith plainely was the vse of it that by this meanes he was humbled and so it was a preseruatiue against spirituall pride And that in this respect affliction is a benefit our owne mouthes doe willingly testifie when we wish that we had beene sicke in our bed when we did at vnawares or willingly that which afterward it repenteth vs of No doubt but sickenes and other afflictions doe keepe vs from many euills that otherwise we should fall into Touching the third point it is of it selfe so plaine that it may be palpably felt of all that haue any spirituall sense in them according to the common saying which may well haue vse heere The burnt childe dreades the fier Neuertheles for examples sake wee may confirme it from that wee reade Ioshua chapter â—2 verses 16 17 c. Thus saith the whole congregation of the Lord what transgression is this that yee haue transgressed against the God of Israel c. Haue we too little for the wickednes of Peor whereof we are not cleansed to this day though a plague came vpon the congregation of the Lord yee also are turned away this day from the Lord and seeing yee rebell to day against the Lord euen to morrowe hee will be wroth with all the congregation of Israel And verse 20. Did not Achan the sonne of Zerah trespasse grieuously in the execrable thing and wrath fell on all the congregation of Israel And this man alone perished not in his wickednes Fourthly touching the triall or fining and purging of faith by afflictions read 1. Pet 1.6.7 Wherein that is in the which saluation ye reioyce saith the Apostle writing to the Christian Iewes though now for a season if neede require yee are in heauines through manifold temptations That the triall of your faith being much more precious then gold which perisheth though it be tried with fier might be found vnto your praise and honour and glory at the appearing of Iesus Christ c. This triall of faith causeth it more purely and firmely to rest it selfe in God because it giueth vs experience of our own weakenes and how vaine all other meanes of helpe are and therewithal how al-sufficient the arme of the Lord is of it selfe alone when all other helpes or meanes of helpe that we knowe
rather shall the bodies of men as we reade verse 23. of the chapter And likewiise 1. Cor. 16.20 they are bought with a price Doubtlesse insomuch as the bodies of the faithful beare the violence of all cruell persecutions for the Lords cause he will not suffer theÌ„ to want their reward In this respect the sacrament of Baptisme is the more comfortable as we haue seene in the fourth reason of the Apostle The like may be said of the Lords Supper whereof the body is partaker For seeing the tree of life should haue beene a sufficient means or assurance of euerlasting life to Adam both in soule and body if he had abode faithfull to God much more will our Sauiour sacramentally represented yea wholly giuen vnto vs in this Sacrament be the author and meanes of eternall life vnto vs. Thus comfortable is the assured hope of the resurrection of the body to all those that apprehend it by a true and liuely faith so that not in vaine may they comfort themselues and one of them comfort another in this respect as Paul exhorteth and incourageth the beleeuing Thessalonians 1. Epist 4 18. Wherfore much more shall the comfort of the fruition it selfe be when once we shall be made partakers of it BVt till that time come it is necessary that we do not onely diligently learne to know but also carefully indeuour to practise those duties which this comfortable hope iustly challengeth at our hands and which are as it were the way to the obtaining of it at the last Question Which may these duties be Answer They are set forth vnto vs by the Apostle Paul in the former alledged 15. chapter of his first Epistle to the Corinthians as it followeth verses 57. and 58. which are the last verses of the chapter Question Let vs heare the Apostles words What doth he write in these verses Answer 57 Thanks be vnto God saith he who hath giuen vs victorie through our Lord Iesus Christ 58 Therefore my beloued brethren be ye stedfast vnmoueable aboundant alwaies in the worke of the Lord for as much as ye know that your labour is not in vaine in the Lord. ExplicatioÌ„ These words of the Apostle doe notably set forth vnto vs the duties belonging to the comfort of the resurrection partly by his owne practise and partly by his exhortation made to the Corinthians The Apostles practise commendeth vnto vs most hearty thankfulnesse to God as one particular dutie most boundenly belonging to him through the Lord Iesus Christ in this respect And that not without very iust cause seeing it is a very great and gratious benefit The which duty of thankfulnes would to God we had grace to remember to performe euery day that we rise out of our beds more heartily then hitherto we haue done For our bed may not â—naptly represent vnto vs our graues and our sleepe in our beds that sleepe of death which our bodies must haue in the graue And likewise euery mornings vprising from the sleepe of the night may not vnfitly put vs in mind of our resurrectioÌ„ which shal be at the last day and therewithall of this dutie of thankfulnesse which wee speake of for that comfortable assurance which he hath giuen vs concerning the same The exhortation of the Apostle moueth the Corinthians and likewise all other Christians more generally first to constancie in the assured beliefe of this Article of the Gospel as well as of all the rest against the false doctrine of all deceiuers in which respect he saith Therefore my beloued brethren be ye stedfast and vnmoueable And secondly it prouoketh to diligence in all good duties of obedience to God to the vttermost of our power both with soule and also with body all the daies of our liues according to the same assurance of immortality not only to the soul presently after the death of the body as we haue seen before but also to the body from the time of the resurrection of the same So that by this time we may see how truly it was said in our entrance to treat of this Article that this one fifteenth chapter of the Apostle Saint Paul containeth not onely the ground and warrant of it but also there withall the true Meaning of it and the Promise and the Duties belonging vnto it yea and the Danger also of not beleeuing it as we shal haue occasion to consider in the coÌ„clusion of our inquirie concerning this Article But before we come to that it may be profitable for vs first to see how the duties aboue mentioned are called for as fruits belonging to the comfort of the resurrection which we speake of and secondly what other duties do belong to the same Question In the first place therefore What other Scripture haue you for the dutie of thankfulnesse Answer In the 2. Epistle to the Corinthians chap. 4. verses 13 14 15. thus we reade 13 Because we haue the same spirit of faith according as it is written I beleeued and therefore haue I spoken we also saith the Apostle doe beleeue and therefore we speake 14 Knowing that he which hath raised vp the Lord Iesus shall raise vs vp also by Iesus and shall set vs with you 15 For all things are for your sakes that most plenteous grace by the thanksgiuing of many may redound to the praise of God ExplicatioÌ„ Here no doubt the resurrection of our bodies apprehended by faith is made one speciall cause of this thanksgiuing whereof the Apostle speaketh as depending vpon the resurrection of our Lord Iesus Christ Shew now likewise some other testimonies of holy Scripture for constancie in the faith and for the care of all good duty as a fruit of the comfort of the same faith touching the said resurrection Question What other testimonies can you alledge Answer It followeth in the 16. verse of the 4 chapter of the 2. Epistle to the Corinthians before alledged thus 16 Therefore saith the Apostle we faint not but though our outward man perish yet the inward man is renewed daily Explication and proofe To this purpose also well may that serue Acts 24.15 16. Where the same our Apostle professeth in an excellent profession of his faith that he had hope towards God that the resurrection of the dead which the Iewes themselues also did generally looke for shall be both of iust and vniust And herein saith he further I endeuour my selfe to haue alwaies a cleare conscience toward God and toward men Reade also Philip. chapter 3. verses 7 8 c. The things saith the same Apostle againe which were aduantage vnto me the same I accounted losse for Christs sake c. And verse 11. If by any meanes I might attaine vnto the resurrection of the dead Not that the Apostle doubted of his attaining vnto it but hee speaketh so to note the excellencie of that which hee laboured after as being worthie all labour that may be imployed about it as it is further euident verses 12.13