the former promises of God And this assurance of faith for the perpetuall and endles continuance of our happines shall be a principal ground of our euerlasting reioycing in and with the Lord yea a chiefe argument of our eternall praising of him in so much as we shal be out of all doubt of loosing the same againe And beside vntill the resurrection the soules of the faithfull doe no doubt retaine the faith and expectation of the resurrection of their bodies to euerlasting life and of the finall confusion of all the enemies of the militant church of God according to that Reuel 6.9.10 11. But leauing this That faith ariseth from the knowledge of God the father and of his glorious grace shining in the face of Christ read 2. Cor. 4 verses 3 4 5. And it may euidently bee proued from that which the same Apostle writeth Rom. 10 14. How shall they beleeue in him of whom they haue not heard For indeed it is vnpossible that any should beleeue that whereof he hath no knowledge or vnderstanding Out of all question faith is a most wise gift and grace of Gods holy spirit making those that are indued with it wise euen vnto saluation 2 Tim. 3 15. And verily there can be no greater wisdom then that which is vnto saluation euen as on the contrary there is no greater folly then that which carrieth a man on forward to his eternall destruction Now that there is singular wisdome in faith we shall the rather discerne if we consider how great that subtiltie of the Serpent the Diuel is as also how great the deceitfulnes of sin is which are both of them defeated thereby In this respect it is that faith is sometimes called by the name of knowledge and vnderstanding it selfe as Iohn 17 3. This is life eternall saith our Sauiour Christ to knowe thee to be the onely true God and whom thou hast sent Iesus Christ And Ioh. 1 Ep 2 verses 3 4. Hereby we are sure that we knowe him if we keepe his commandements He that saith I knowe him and keepeth not his commandements is a lyar and the truth is not in him What truth verily the truth of faith or of sauing knowledge which is in effect all one with faith Hence also it is that it is so nearely linked with knowledge as wee finde it to be oftentimes as T it 1 1 according to the faith of Gods elect and the knowledge of the truth which is according to godlinesse And 2 Pet. 1 1 3. You haue obtained like precious faith with vs through the knowledge of him that hath called vs vnto glory and vertue And againe verse 5. Moreouer ioyne vertue with your faith and with vertue knowledge c. And chap 3 verse 17. Read also Ephes 1 16 17 18. And Colos 1 9. And chap. 2 ver 2. The Apostle protesteth his great desire that the Colossians Laodiceans hearts and that the hearts of all other Christians might be comforted and knit together in one and in all riches of the full assurance of vnderstanding to knowe the misterie of God euen the Father and of Christ In whom are hid all the treasures of wisedome and knowledge Thus then faith arysing from knowledge groweth to be euen the setled assurance of all holy vnderstanding and the very life of all true wisedome But on the contrary where this faith is wanting there is no true wisedome at all For as wee read 1. Cor. 1 19 20. It is written saith the Apostle I will that is the Lord God will destroy the wisedome of the wise and cast away the vnderstanding of the prudent Where is the wise where is the Scribe where is the disputer of this world hath not God made the wisedome of this world foolishnes Let vs now proceed That faith is of this nature that it doth sweetly repose it selfe onely and wholly vpon the faithfulnes of Gods most gracious free promise concerning iustification and saluation in and by our Lord Iesus Christ it may wel be obserued first more generally from that which is said of faith Heb. chap. 11 1 in that the Apostle writeth that it is a ground of things hoped for and an euidence of things which are not seene The which words doe plainely signifie yea rather they doe very significantly declare that faith hath a cleere and vndoubted confidence or perswasion concerning that which it apprehendeth And then the same may be more particularly obserued from that testimonie which is giuen of Sarahs faith ver 11 in these wordes Through faith saith the Apostle Sarah receiued strength to conceiue seede and was deliuered of a child when she was past age because she iudged him faithfull that had promised Now that which Sarah did in respect of this promise concerning him Isaake I meane from whom he should spring though long after that should be the iustification of all the faithfull the same must euery faithfull Christian doe concerning iustification it selfe that is wee must constantly beleeue that the promise of GOD in this behalfe is most faithfull and true to wit that hee will assuredly iustifie and saue euery one that shall truly beleeue in the name of Christ his Sonne Or else there can be no true faith in vs. To this purpose therefore let vs well weigh in our hearts and mindes the Doctrine of the holy Scriptures touching this so materiall a point What though some did not beleeue saith the Apostle Paul Rom. 3 verses 3 4. shall their vnbeliefe make the faith of God without effect God forbid Let God be true and euery man a lyar as it is written That thou maiest be iustified in thy wordes and ouercome when thou art iudged Moreouer the same Apostle as wee reade chap. 4 13 c. and chap. 9 7 8 c. And Gallat 3 14 15 16 17 18 c. and chap. 4 23 28 by the example of Abrahams faith and as a most excellent and faithfull interpreter of the holy Scriptures he teacheth very plainely and plentifully that the principall foundation and stay of faith is the vndoubted word of Gods promise The children of promise saith he are counted for the seede For this is a word of promise In this same time will I come and Sarah shall haue a sonne And againe Wee receiue the promise of the spirit through faith To Abraham and his seed were the promises made The inheritance it by promise The Scripture hath concluded all vnder sinne that the promise by the faith of Iesus Christ should be giuen to them that beleeue Such are the frequent and often speeches of the Apostle Paul in those his Epistles Read also Heb. 6 13. When God made the promise to Abraham because he had no greater to sweare by he sware by himselfe And a little after verses 17 18 19. So God willing more aboundantly to shewe vnto the heires of promise the stablenes of his Counsell hee bound himselfe by an othe That by two immutable things wherein it is
Sed consule Trem Iun interpret As on the contrarie a holie remembrance of God noteth care of Repentance according to that Lament Ier 3.20 My soule hath them that is my afflictions in remembrance and it is humbled in me Read also Isai 46.8.9.10 Remember this saith the Lord by his holy Prophet and be ye ashamed bring it againe to minde ô ye transgressors Remember the former things of olde c. Hetherto of the wordes of the olde Testament from the which Repentance is signified NOw to these Hebrew words of the old Testament there be Greek words answering in the new the which we shall not without some good vse as we hope make like rehearsall of And first that which answereth to Chacam is Metanoeo which signifieth vpon good consideration to change a mans minde as the latine word resipisco whereby it is well translated giueth to vnderstand the which according to the nature of verbes inchoatiue or inceptiue as Gramarians call them signifieth as the learned knowe to begin to waxe wise to wit after some folly committed before For according to the true verdite of the holy Scriptures the minde of man is of it selfe vaine erroneous and full of folly for want of the true knowledge and feare of GOD. There is no foreknowledge in vs to vnderstand what is good and godly vntill God himselfe doe reueale the same and therefore wee haue neede of a better after-wit then our fore-wit was as the common prouerbe goeth The wisedome of the flesh saith the Apostle Paul is band Ye were once darkenes c. Yea it is enmitie to God Eph. 5 8. Rom. 8 7. And set on euill workes Colos 1 21. In which respect wicked and vnbeleeuing men are in the newe Testament as well as in the olde called by the name of fooles as Rom. 1.21 22. Because when they knewe God they glorified him not as God neither were thankfull but became vaine in their imaginations and their foolish heart was full of darkenesse When they professed themselues to bee wise they became fooles And 1. Cor. 1.20 God hath made that is hee hath euicted the wisedome of the worlde to bee foolishnesse And Chap. 3 18. Let no man deceiue himselfe If any man among you seeme to bee wise in this worlde let him bee a foole that hee may bee wise For the wisedome of this worlde is foolishnesse with God c. And Chap. 15 36. O foole that which thou sowest is not quickened before it dye And Gala. 3 1. O yee foolish Galatians ô Anoetoi who hath bewitched you that yee should not obey the truth And Chap. 6 3 4. If any man seeme to himselfe that hee is somewhat hee being indeede nothing he deceiueth himselfe in his imagination But let euery man proue his owne worke c. Hence it is that the exhortation to Repentance runneth so often vpon this word Metanoeite as Matth. Chap. 3 2. and Chap. 4 17. Act. 2 38 and Chap. 8 12. Where the Apostle Peter mightily reprouing Simon the Magitian Repent saith he of this thy wickednesse and pray thou God that the thought of thy heart may bee forgiuen thee The wicked thought of Simon is called Epinoia the godly change of minde which Peter exhorteth him vnto is called Metanoia The same word is likewise vsed Reuel 3.19 Bee zealous and amend And all very aptly according to that which was obserued concerning the Hebrewe word wherevnto this answereth For the change of the affection and euen of the actions of the whole life dependeth vpon the change and reformation of the minde of man according to the minde and will of God made in his holy word as 2. Tim 2 25. Where the Apostle Paul giueth vs to vnderstand that repētance which is the gift of God must be according to the knowledge of the truth And Ephes 4 23. Be ye renewed in the spirit of your minde And chap. 5 15. Not as fooles but as wise men c. According also to that Luk 1 17. Where repentance is described to be a conuersion of the heart vnto God according to the wisedome of iust men that is to say of such as God himselfe hath made wise by his holy spirit Likewise according to that in the same Euangelist Chap. 15 verse 17. Where our Sauiour Christ saith of the Prodigall and vnthriftie sonne repenting that hee came to himselfe that is to say that hee now be thought himselfe of a more wise course then he had taken before Thus to bee wise vnto saluation is to bee in the state of true faith and repentance 2 Tim. 3.15 Hetherto of the first Greeke word Metanoeo answering to the first of the Hebrewe wordes Chacam Secondly wee haue the Greeke word Metamelomai which answereth to the Hebrew Nacham and signifieth the change of a mans care to the bettering of his affection as the other word Metanoeo signified the correcting or bettering of the iudgement and discretion of the minde and vnderstanding That this is so it may be perceiued by that which we read Matth chap 21.29 Hee saith our Sauiour Christ that said at the first to his Father I will not work in the vineyard yet afterward repented himselfe and went But on the contrarie as it followeth in the same chapter verse 32 The Pharisies as saith our Sauiour Christ were not mooued to repentance that is they remained still careles of their duetie yea they hardened their hearts with an obstinate rebellion For hardnes of heart groweth fast vpon securite or a continued neglect of good dutie and is altogether contrarie to this Metamelomai which wee nowe speake of Yea it peruerteth the vnderstanding also and therfore they are both ioyned togither Rom chapt 2.5 Reade also chapt 11.25 and 2. Cor 3.14 and 1. Tim. 4.2 In the which places hardnes of heart is noted as an euill fruit following vpon secure and careles neglect of duety Moreouer 2. Cor 7.10 Wher the Apostle teacheth that repentance to saluation the which godlie sorow causeth is not to be repented off hee vseth the word Ametameleton and so giueth to vnderstand that no after-sorrowe blongeth to this that a man hath repented to saluation Onely want of repentance is as we may say metameleton that is a matter iustlie to bee sorrowed for and to bee repented off c. And thus wee may perceiue how the word Metamelomai respecteth the change of the affection as the former word Metanoeo doth more properlie belong to the change of the minde Thirdly to the Hebrewe word Shobh the which as hath beene declared noteth a reformation of the disordered actions of life and conuersation the Greeke word Epistrepho answereth both in signification and vse as may be obserued in the newe Testament and namely Mark 4.12 Luk 1.16 Iohn 12.14 and Act 28.27 Read also Act 9.35 All that dwelt at Lidda and Saron saith the Euangelist Luke turned to the Lorde And chapt 11.21 A great number beleeued and turned to the Lord. Likewise chap 14. verse 15. The Apostles Barnabas
Iewe and Gentile and that not onely by his owne most holy ministerie but also by the ministerie of his seruants In the 53. cha he prophesieth of his sufferings euen as if he had seene them inflicted vpon him before his eyes And with the same hee doth most sweetly lay before vs and to the view of the eye of our faith what should be and so still are the mighty and effectuall fruites therof to our eternall comfort And in the same chapter he speaketh of the miracles which our Sauiour should work as the Euangelist Matthew doth interpret the meaning of the holy Ghost speaking by his seruant the Prophet ch 8. verses 16.17.18 The which thing also he doth before ch 35.5.6 And beside all this he doth in that 53. chap. foretell the buriall of our Sauiour as it is euident in the 9. verse of the chapter In the 55. ch verse 3. he prophesieth of his resurrection and therein of his preuailing against death to the end he might performe to his Church the fruit and blessing of Gods most gratious couenant The which he could not haue done if he had perished by death as this part of his prophesie is interpreted by the Apostle Paul Act. 13.34 And chap. 61. verse 8. c. Isaiah prophesieth againe of the preaching of our Sauiour and what shall be the singular fruit thereof The which his holy prophesie was performed in part as our Sauiour himselfe certifieth vs at such time as he preached at Nazareth Luk. 4.16 c. His prophesies are many more concerning our Sauiour as euery where is to be read in his booke of his prophesies euen as they haue beene of ancient time compiled and laid together that is euen from the time that it pleased God to publish them to his Church by his holy ministery in the daies of the raigne of Vzziah Iotham Ahas and Hezekiah Kings of Iudah But these shall suffice for our present purpose We haste to the rest The Prophet Ieremiah prophesieth likewise Ieremiah of what family our Sauiour Christ should take mans nature and of that iustification and saluation which should come by him ch 23.5.6 and ch 33.15 The Prophet Ezekiel prophesieth Ezekiel that the Kingdome shall be taken out of the hands of vsurpers and giuen to our Sauiour Christ as of right belonging to him chap. 21. verses 26 27. Moreouer all the visions of Ezekiel from the 40. ch to the end of the booke of his prophesies they are typicall adumbrations or shadowings forth of the excellencie of the kingdome and gouernment of our Sauiour Christ by an allegorical allusion to the Land Temple ceremonies Lawes Common-wealth c. of the Iewes The Prophet Daniel in the 9. ch ver 24. c. he foretelleth the death of our Sauiour yea the yeare of his death and the time of the yeare if we mark well that computation which the Angel of God numbred and deliuered vnto him Hosea prophesieth of the victory of our Sauiour ouer our last enemies death and the graue Hosea chapter 13 verse 14. Yea so that we in him shall likewise ouercome for euer 1. Cor. 15.54 c. Ioel. Ioel prophesieth of the extraordinarie gifts of the holy Ghost which God would giue to his Church immediatly after the ascension of our Sauiour vp into heauen ch 2.28 c. and Act. 2. verses 14.15.16.17 c. And Ioel againe chap. 3.16 c. Amos. Amos foretelleth the calling of the Gentiles as a fruit of the ascension of our Sauiour Christ and of the preaching of his Gospell chap. 9.11 and Act. 15. verses 15.16.17 Obadiah Obadiah likewise doth prophesie of the calling of the Gentiles and of the covniting and conioyning of them with the Iewes to be one Church vnto our Sauiour Christ verse 17. c. to the end Ionah Ionah was a propheticall type of the buriall and resurrection of our Sauiour in that he was three dayes and three nights in the belly of the Whale as our Sauiour himselfe sheweth Math. 12.39.40 and chap. 16.4 Micah Micah prophesieth of the place of our Sauiours birth and therewithall of his kingdome and of his eternall Dietie assuming vnto it the humane nature chap. 5.1.2 Nahum Nahum prophesieth that the Lord should returne with the excellencie of Iacob that is with our Sauiour Christ the Sonne of God on the behalfe of his Church against the Assirians as Iunius interpreteth posteriori Bib editione cha 2. verse 2. Habbakuk Habbakuk setteth down the excellent doctrine of our iustification by faith in Christ chap. 2.4 as the Apostle Paule doth interpret those words of the Prophet Rom. 1.17 and againe Gal. 3.11 and Heb. 10.38 The iust shall liue by faith Zephaniah Zephaniah prophesieth of the calling of the Gentiles and of the sanctifying gifts and graces of the Spirit which should be giuen them through the grace of our Sauiour Christ and by his Gospell to wit faith and repentance with forgiuenes of sinnes and euerlasting life Haggai How the Prophet Haggai prophesied of our Sauiour we haue partly seene before in that the second Temple should be made more glorious then the former by the comming of him being the Lord of glory into it and by his preaching in it c. Moreouer hee prophesieth of the mighty power of the Gospel in the conuersion of the Gentiles to God vnder these significant speeches of shaking the heauen and the earth And that the kingdome of our Sauiour shall ouerthrow all the kingdomes of the heathen chap. 2. verses 3.4.5.6.7 8. And verses 22.23 And all this vnder the name and person of Zerubbabel a Prince of Iudah one of the Ancestors of our Sauiour who was also by the appointment of God a type and figure of him Zechariah Zechariah in the first chap. of his holy Prophesie ver 8. c. he sheweth that in a vision our Sauiour Christ represented himselfe vnto him in the forme of a man and as an Angel of the Lord to whom other Angels doe serue for the helpe of the Church against the aduersaries thereof And in the same chap. he sheweth further that this chiefe Angel is a mediator vnto God for mercy in the behalfe of his Church In the 2. ch he telleth vs that he had another vision wherin this Angel informed him by another Angel that the Gentiles should be called to be one Church with the Iewes in the faith of the Gospel In the third chapter he saw in another vision the same Angell euen our Sauiour in the likenes of an Angell rebuking Sathan for hindering the peace and prosperitie of the Church And he sheweth also that hee vsed the ministerie of the other Angelles his seruaunts to further the prospâ—â—itie thereof Yea the Prophet sheweth that this Angell assured Iehoshua the high Priest The proofe of his resurrection by his first appearance all that should faithfully serue God in the ministery of his holy ordinances that the Lord would giue
the same his holy doctrine it may be euideÌ„t in that froÌ„ the time of his sitting at the right hand of god not before he powred down the gifts of the holy ghost most pleÌ„tifully vpoÌ„ his holy Apostles for the benefit of his whole Church both by their preaching for their life time by their writings eueÌ„ to this day to the end of the world Insomuch as both by the one and also by the other their whole ministery was imployed to the clearing of the testimonies of the Prophets by the ful performance of them in by our Lord Iesus Christ to the redemption iustification and saluation of the whole Catholike Church of God consisting both of Iew and Gentile according to that notable testimonie of the Apostle Paul Ephes 4.11 12 13 14 c. The which notwithstanding we did alledge it as we had occasion giuen vs from the 7 8 9 and 10. verses going immediately before concerning the ascension of our Sauiour vp into heauen yet because the performance and distribution of the gifts of our Sauiour was not by reason of the ascension simply considered in it selfe but in respect of the ende wherefore he ascended that is to take his full glory power at the right hand of God therefore we haue iust cause to call it to remembrance here againe yea here to giue it the due place of our more full consideration For that it might the rather appeare that these fruits and benefits are to be ascribed to the sitting of our Sauiour at the right hand of God to the perfit ratifying of all holy prophesie and doctrine according to his owne teaching Mat. 5.17 18.7 Thinke not that I am come to destroy the Law or the Prophets I am not come to destroy them but to fulfill them For truly I say vnto you till heauen and earth perish one â—ote or one title of the law shall not escape till all be fulfilled c. he would not send the holy Ghost downe vpon his Apostles immediately vpon his ascension though he ascended to that end and purpose but deferred it ten daies after For our Sauiour ascending to heauen as we know on thursday which fell out to be the fourtith day after his resurrection he did not send the holy Ghost till the Lords day sen-night after which being called by vs Whitsonday it is in the 2. chapter of the Acts where this holy history is recorded vnto vs termed by the name of Pentecost which in the Greeke tongue signifieth the fiftith dayâ— pentecoste sub andi he mâ—ra thogh by vse to note this time which was a feast of the Iewes otherwise called of them the feast of the weekes the same word pentecoste is made a substantiâ—e But what then were the holy Apostles without the holy Ghost or void of the gifts and graces of our Sauiour Christ Question from the time of his ascension till this tenth day after No we may not say so Answer ExplicatioÌ„ proofe You say true For it is euident that they were already indewed with a great measure of grace as is plainely and expresly testified in the first chapter of the Acts of the Apostles verses 13 14 15 c. to the end of the chapter And that two waies First more generally in that it is recorded that in this meane time they continuing together according to the commandement of our Sauiour while hee was yet with them gaue themselues with one accord to prayer and supplication verse 14. Secondly and that more particularly in the wise and gratious ordering of the election of Matthias to be in the roome of a twelfth Apostle in stead of Iudas who had left his place and lost his fellowship which he had externally enioyed with the rest of the Apostles as it followeth verse 15. and to the end Thus it may euidently appeare that the Apostles were not vtterly void of the holy Ghost from the time of the ascension of our Sauiour Christ till the tenth day Question How then are we to vnderstand this that our Sauiour did not send the holy Ghost till the tenth day after his ascension Answer It is to be vnderstood only concerning that most full measure of the gifts of the holy Ghost which our Sauiour did in dew them withall at that time according to his promise made vnto them before his ascension as the holy story doth sufficiently declare ExplicatioÌ„ proofe So it doth indeede For after the holy Ghost was descended vpon the Apostles and that they had the gift of speaking languages vttered the wonderfull mysteries of God to the astonishing of many sorts of strangers in their seuerall languages as the Spirit gaue them vtterance the Apostle Peter saith thus Acts 2.33 34 35 36. Since that Christ hath beene exalted by the right hand of God and hath receiued of his Father the promise of the holy Ghost hee hath shed forth this which ye now see and heare For Dauid as the same Apostle addeth further is not ascended into heauen but he saith The Lord said to my Lord sit thou at my right hand till I make thine enemies thy foote stooie Thus then we soe that we may well say that our Sauiour Christ hath by his sitting at the right hand of God as a princely Prophet sealed and confirmed and most plentifully cleared and published the holy doctrine of our saluation Yea that he hath confirmed and authorised it more firmely then it is said of the lawes of the Medes and Persians which neuer change For thogh mens lawes are sundry times repealed altered yet it is not neither shall euer be so with the doctrine of the Gospel of our Lord Iesus Christ For it shall remaine still in full strength when all humane lawes policies and decrees of mans wit shall for euer be disauthorised and dissolued Herein therefore well may we vse the words of the Prophet Isaiah chap. 8.16 that the Testimonie and the Law that is all the holy doctrine of God is most perfectly bound vp and sealed among the Disciples of our Sauiour Christ that is to say it is ratified and reserued to their vse though withdrawen and hidden as a secret from all vnbeleeuers Like also as we reade the same kinde of speech to a more particular purpose Dan. 8.26 The vision is true therefore seale it vp And chap. 12.4 Shut vp the words and seale the booke But more generally chap. 9.24 it is prophesied that our Sauiour should by his death seale vp all vision and prophesie here vpon earth The which also hee hath since his ascension sealed vp most perfitly in heauen to hide it aboue the reach of all infidells but to cause all things to shine forth more clearely to the plentifull increase of the comfort of all true beleeuers According to that of the Apostle Paul 2. Cor. chap. 4. verse 3. If our Gospel be then hidden it is hidden to them that are lost In whom the God of this world hath blinded their
of God it may be esteemed a sufficient proof that he is very true God thogh we had no other But the rest which follow in the former answer are of like weight and as certainely confirmed by the holy Scriptures as we shal haue occasion to produce them hereafter therefore wil not stay vpon them here Neuerthelesse that we may handle this Article in the same order that wee haue done all the former let vs insist and stay a while vpon some one place of Scripture which may be remembred of vs for one speciall ground of it Question What place haue you been taught that we may commodiously make choise of to this purpose Answer I haue learned that in the 12. ch of the 1. Epist to the Corinthians from the beginning of the chapter to the 12. verse of the same we haue a very conuenient place Question It is so indeede Which are the words of the text Rehearse them before we proceede any further Answer 1 Now concerning spirituall gifts brethren I would not haue yee ignorant saith the Apostle 2 Yee know that yee were Gentiles and were carried away vnto dumbe idolls as yee were led 3 Wherefore I declare vnto ye that no man speaking by the Spirit of God calleth Iesus execrable also no man can say that Iesus is the Lord but by the holy Ghost 4 Now there are diuersities of gifts but the same Spirit 5 And there are diuersities of administrations but the same Lord. 6 And there are diuersities of operations but God is the same who worketh all in all 7 But the manifestation of the Spirit is giuen to euerie man to profite withall 8 For to one is giuen by the Spirit the word of wisedome and to another the word of knowledge by the same Spirit 9 And to another is giuen faith by the same Spirit and to another the gift of healing by the same Spirit 10 And to another the operation of great works and to another prophesie and to another discerning of Spirits and to another diuersities of tongues and to another the interpretation of tongues 11 And all these things worketh euen the same Spirit distributing to euery man seuerally euen as he will Explicatiō proofe It is true that we do not read in any place of the holy scriptures these words I beleeue in the holy Ghost expressed together no more then we doe these I beleeue in God the Father almightie maker of heauen and earth c. Neuerthelesse they are most truly diducted from the holy scriptures by sound interpretation and proofe to be one of the most necessary and fundamentall Articles of our true christian beliefe as by Gods grace we shall euidently perceiue by a more large and ample discourse And we may well take this present scripture which so plentifully affirmeth the holy Ghost to be the whole and alone immediate author worker of all spirituall and heauenly grace in the hearts of all the children of God for one speciall and sure ground and warrant of this Article from whence also we may take the occasion of opening this whole doctrine And the rather may we make choise of it because the holy Apostle setteth it down as necessary for the correction of that ambitious peruerting of the good gifts graces of God which was crept in among the Corinthiās euē as if they had bin home-bred and not inspired by the holy Ghost and as though they stood not bound to vse them wholly to the glory of God to the profit of the Church but to their own praise c. Wherein this came to passe among the Corinthians which is euery where vsuall at all other times that as the sweeter wood doth sooner breede wormes and the finer cloth is the more easily taken with mothes so they that haue the greatest gifts are soonest puffed vp if they want the most holy grace of sanctification humiliation which is a grace aboue all those other gifts and graces wherewith it may be some wicked men are indued for a time in some singular measure aboue many of the children of God Let vs therefore as briefly as we can call to minde the doctrine of this portion of holy Scripture And first of all let vs consider that the holy Apostle to the end hee might through the blessing of God the more effectually call the Corinthians from their ambitious boasting and abusing of their gifts he most prudently putteth them in minde of their former estate how they were wretched idolaters c. Whereof he telleth them that hee would in no wise haue them forgetfully ignorant but contrariwise that they should duly call to mind consider from whom they receiued euery one of the same their gifts For this the Apostle might well thinke that like as when our Sauiour called for a peece of coine asked of those that demanded of him whether they should pay tribute to Caesar or no whose superscription it was which it did beare and thereby resolued the question put his aduersaries to silence seeing that was to be paid to Caesar which did belong vnto him so he calling the Corinthians to minde that all the gifts which they had did beare as it were the Lords stampe should thereby effectually induce all those that had any good meaning in them to a conscionable applying of all their saide gifts to the honour of the author and giuer of them And to the verie same purpose also he doth furthermore lay before them the extreame follie and madnesse of their former idolatry such as they were miserably carried away withall before that God of his great mercie had by his holy Spirit altered and changed their hearts For from the contrarie effects he argueth the contrarie causes insomuch as it is the holy Ghost alone who both restraineth from execration cursing and also moueth to the honourable acknowledging and reuerencing of the Lord Iesus The world doubtlesse and they that be led by the diuell doe hold our Sauiour Christ and his doctrine for accursed and accordingly doe take delight both to speake themselues and also to cause others to speake cursedlie and reproachfullie both of him also of it as wee may take Plinies letter for an example in his practise vnder Traiane the persecuting Emperour For so he writeth vnto the Emperor that besides other compulsions he inforced weake christians to curse Christ before he would release them Yea Paul himselfe we know according to his own profession and by his bewailing of his sinne while he was persecuting Saul he laboured all that he could to make poore christiās to blaspheme Christ his holy Gospel But that we may goe forward in our text after that this our Apostle being now of that persecuting Saul made a most louing faithful instructer comforter of all true christians I say after that he hath spoken thus generally of the author of all the gifts graces wherewith the Corinthians were indued he cōmeth to a particular rehearsall of
c. ch 11. v. 1.5 ch 36.25 26 27. And Ier 31 33. conferred with Heb 10 15 16 17. And Isai 59 21. Ioel. 2 28. Hagg 2 6. And this Spirit so often spoken of is the holy Ghost The Spirit of the holy God is also after a sort acknowledged euen of the very heathen as Dan 4 5 6. As for that which we read Act 19.2 where the late conuerted Disciples at Ephesus say they had not heard whether there be an holy Ghost either they doe not meane to speake so concerning the third person of the holy Trinitie but coÌ„cerning the extraordinarie gifts of the holy Ghost which had bin giuen in other places by the laying on of the hands of the Apostles or if any thinke they did meane so the same must withall confesse that from their former ignorance this Article is for euer hereafter more certainly confirmed to the church of God by that better instruction which they receiued from the holy Apostle But you haue not yet shewed that the essential attributes or proprieties of the Godâ—eâ—d are attributed to the holy Ghost as well as to the Father the Son This must not in anywise be omitted of vs because the due coÌ„sideration hereof is of great weight to establish confirme our hearts to beleeue in him Question What proofes of holy Scripture haue ye therefore to warrant the truth of this part of your former answer Answer The proofes are so many as I am not able to make rehearsal of them without some helpe by your direction nor then neither but so as there will need some further supply by your addition ExplicatioÌ„ You may iustly say so indeed I will therefore helpe you what I can prouided that you will stirre vp your selfe to call to mind some one proofe or other for euery one of these diuine attributes as well as you may Question And first what proofe haue you that the holy Ghost is eternall I meane so eternal as no crature is eternal that is not onely without ending but also without beginning Answer In this sense the holy Ghost is called the eternall Spirit Heb 9.14 ExplicatioÌ„ proofe It is true Neither is any other Spirit either Angell or soule of man so called though they be immortall and endles by the decree of God And further touching the eternitie of the holy Ghost we may proue it by the same reason that the Euangelist Iohn proueth the eternitie of the Son For insomuch as the holy Ghost was in the beginning that is before any creature was as wel as the Son therefore wee may conclude that the one is eternall as well as the other Neither is it possible that the Father and the Sonne without this their eternall Spirit should euer haue giuen any being to any creature seeing the immediate producing of the creature and also the supporting of it from the first instant of the beginning of it is from and by the holy Ghost as we may perceiue by that which we read Gen chap 1. verse 2. Question Let vs now proceed What proofe haue you that the holy Ghost is of infinite and incomprehensible maiestie or greatnes Answer Whither shall I goe from thy Spirit or whither shall I flee from thy presence saith the holy Psalmist Ps 139.7 Explication proofe This sheweth that the presence of the holy Ghost is as large that is euery where and filling all places as the God-head of the father and the Sonne This infinite and incomprehensible Maiestie of the holy Ghost may bee partly discerned of vs by that which is often testified that from the beginning of the world to the end thereof he hath beene and will be present with the children of God in speciall manner dwelling as it were in the hearts of thousands at one instant and so from time to time sanctifying guiding and coÌ„forting them all And for a most euident instance therof let vs consider it by the aboundaÌ„ce of the gifts of the holy Ghost poured forth vpon the church in these last times of the world since the ascension of our Sauiour Christ Iohn 7.38.39 Act 2.17 1. Cor 12. yea and in that it is expresly saide that our Sauiour himselfe in that he was man was indued with the gifts of the Spirit not in measure Thus may wee argue the infinite Maiestie and incomprehensible greatnes of the holy Ghost though not in any bodily dimentions which is contrarie to the nature of any Spirit and most of all of the holy Ghost but in a manner vnsearchable to vs according to his inuisible nature and most diuine and secret vertue Iohn 3.8 We will hast forward Question What proofe haue you that the holy Ghost is almightie Answer The workes of creation and gouernment made and continued by him together with the Father and the Sonne as hath beene declared before doe sufficiently prooue it to bee so Explication proofe It is very true And besides hee is expresly called the power of the most high Luke 1 35. Read also chap 24 29. and Act 1.8 where the gifts of the holy Ghost are called the power of God from on high And accordingly ch 6 10. the Euangelist testifieth that although many gaine said Stephen though he was no Apostle yet they were not able to resist the wisedome and the Spirit by the which hee spake Generally all the graces bestowed vpon the Church and euery member thereof they proceede from the power of the holy Ghost Our regeneration is called our Baptizing with the holy Ghost Iohn 1.33 and Act 11.16 And 2. Cor 3.18 We are changed into the image of the Lord from glory to glory by his Spirit as we heard before And Act 9.31 The Churches were multiplied by the coÌ„fort of the holy Ghost And Ephes 3.16 Christians are strengthened by the Spirit of God Moreouer 2. Thes 2.8 The Lord will consume the man of sinne euen wicked Antichrist by the Spirit of his mouth that is by the preaching of the Gospell through the mightie power of the holy Ghost Yea all that power which our Sauiour had in that he was man he receiued it from the holy Ghost whether we looke to the power of his doctrine or of his workes according to that Act 10.38 God anointed Iesus of Nazareth with the holy Ghost and with power And Mat 12 28. compared with Luke 11 15. Our Sauiour himselfe professeth that hee did cast out diuels by the Spirit of God whom he calleth the finger that is the diuine power of God Like as when the Prophet Isaiah would note the perfect continuance of Gods power without all defect he saith The hand of the Lord is not shortened And the Prophet Micah ch 2.7 minding to signifie as much though to another end asketh the Israelites whether the Spirit of the Lord were shortened As though hee should say It is impossible hee is as able either to blesse and prosper or to curse and plague as euer he was Thus we
may see an almightie power ascribed to the holy Ghost yea euen the almightie power of God seeing none is almightie but he alone And next vnto this who can doubt of the infinite perfection and fulnes of his holines considering that he is in this respect in a speciall manner and in way of a most chiefe excellencie in himselfe aboue all Spirits called the holy Ghost as was obserued in the beginning And in respect of all the elect the Spirit of sanctificatton because all their holines is wrought by him Rom 1 4. And 1. Peter 1 2. And 2. Thes 2.13 Hee is also a most pure and cleane Spirit infinitely contrarie to all vncleane Spirits of men 1. Cor 6 11. and verses 17 18.19.20 And Gal 5 16. c and to the wicked Angels branded by the reprochfull name of vncleane or foule Spirits Marke 1.23 c c 27. And chap 5 2. c. Let vs now come to the rest Question What proofe haue you that the holy Ghost is infinite in all perfection of wisdome Answer In this respect saith the Prophet Isaiah who hath instructed the Spirit of the Lord and who was his counseller or taught him Explicatiō proofe So saith he indeed chap 40.13 And seeing he hath done all things in excellent wisedome without the aduise or counsell of any creature in any point it is plaine that he hath all perfection in and of himselfe The same also may appeare with like euidence and plainnes from the testimonie of Saint Paule 1. Cor 2.9.10 The things saith he which eye hath not seene nor eare hath heard c. God hath reuealed them vnto vs by his Spirit for the Spirit searcheth all things yea the deepe things of God c. Which things also saith the same Apostle as it followeth we speake not in wordes which mans wisedome teacheth but which the holy Ghost teacheth comparing spirituall things with spirituall things And againe chap 12. verse 4. c. after that he hath reckoned vp the manifold gifts and graces which God bestoweth vpon his Church wisedome knowledge discerning of spirits c. Hee concludeth that there are diuersities of gifts but the same spirit as was alledged before This spirit giueth our Sauiour gifts aboue measure as wee haue seene alreadie and the Church of Christ all aboundance from his fulnesse teaching them in all wisedome c. And therefore he must needes be in himselfe infinite in wisedome Now that we may proceed Question What proofe haue you that the holy Ghost is likewise infinite in all perfection and constancie or vnchangeablnes in truth Answer In this respect he is called the spirit of truth yea that spirit of truth which is incomparable and pierles euen the very truth it selfe Explicatiō proofe It is our Sauiours owne testimonie Iohn chap 14.17 and chap 16.13 And the testimonie of his faithfull Apostle Iohn 1. Epistle 5 6. The spirit is truth And therefore also is it affirmed that those things which the spirit hath foretold must needs be performed according to that saying of the Apostle Peter Act 1.16 This Scripture must needes haue beene fulfilled which the holy Ghost spake by the mouth of Dauid c. Moreouer Ephes 1 13.14 The faithfull are sealed with the holy spirit of promise which is the earnest of our inheritance vntill the redemption of the possession purchased vnto the praise of his glory And ch 5.9 The fruit of the spirit is in all truth And 1. Ioh 5 7. he is a ioynt witnes of the truth together with the Father and the Sonne and of equall authoritie and credite therein with them Question And is he also of the same perfection of diuine goodnes and mercy with them He is so Answer and thorefore is called the Spirit of grace and compassion or as some translate of supplication and introatie Explicatiō proofe So we read Zech chap 12.10 and Heb 10.29 And the holy Ghost is so called because he both giueth grace and also certifieth vs of that grace and fauour and of that pitie and compassion which both the Father and the Sonne beare toward vs yea and stirreth vs vp and teacheth vs howe to intreate the same For as the Apostle saith Rom 5. verse 5. The loue of God is shed abroad in our hearts by the holy Ghost which is giuen vnto vs. And chap 8.16 The Spirit beareth witnes with our Spirit that we are the children of God And in the same cha verse 26. The Spirit also helpeth our infirmities for we knowe not what to pray as we ought but the Spirit it selfe maketh requests for vs with fighes which cannot be expressed c. Moreouer Gal 5.22 Loue ioy long suffering gentlenes and goodnes are the fruites of the Spirit in vs. And Ephes 5 9. The fruite of the Spirit is in all goodnes And therefore the holy Ghost himself is in himselfe most good and gracious And so we read Nehem 9.20 and Psal 143.10 He is called the good Spirit of God And 2. Cor 3 6. The Spirit giueth life And verse 17 Where the Spirit of the Lord is there is libertie And therefore also hee is in himselfe most free working and distributing all things as it pleaseth him 1 Cor 12. verse 11. There is one special attribute of the diuine nature or Godhead yet behind namely righteousnes or iustice Question What proofe haue you therefore that the holy Ghost is infinite in al perfection of iustice together with the Father and the Sonne Answer In the 30. chap of Isaiah verse 1. Woe to the rebellious children saith the Lord who take counsell but not with me and couer with a couering but not by my Spirit that they may lay sinne vpon sinne c. Explication proofe Here it is plaine that the Spirit of God can abide no iniquitie no more then either of the other persons in the God-head And beside our Sauiour himself rehearseth it for a diuine propertie of the holy Ghost to rebuke the world of sinne which is vnrighteousnes and to shewe where true righteousnes is to be found namely in Christ through faith and not in mans own corrupt and sinfull nature or workes In which respect the Apostle Paul saith that our Sauiour was iustified in the Spirit 1. Tim 3 16. without whose righteousnes apprehended by faith through the Spirit none can be iustified in the sight of God 1 Cor 6 11. Neither can we without the sanctifying grace of the same Spirit through Christ performe any dutie of righteousnes For it is the fruite of the spirit alone which is in all righteousnes Ephes 5 9. And they onely Who are led by the Spirit of God are the Sons of God Rom 8 14. And 1. Cor 12 3. No man can say that Iesus is the Lord but by the holy Ghost As touching the rest they prouoke the Spirit of God against themselues to their destruction Isai 63 10. They rebelled and vexed his holy Spirit therfore was God turned to
5.9 The fruite of the Spirit is in all goodnes and righteousnes and truth And Gal 5. verses 22 23 The same Apostle maketh mention of nine The fruite of the Spirit saith he is loue ioy peace long-suffering gentlenes goodnes faith meekenes temperance For the interpretation and distinction of which graces See Maister Perkins vpon this Article in his Exposition of the Creed The way both of entertaining and also of retaining this our best friend as it were in the chamber of our hearts is by giuing our selues to the exercises of praier of reading hearing and meditating of the word of God to the furthering of our knowledge faith and repentance and by carefull vsing of the present measure of grace which wee haue receiued to the honour and glory of God The way to loose this so honourable a guest and the comfort of his abode in our hearts is by the neglect of these holy duties wherewith onely he is delighted And therefore saith the holy Apostle counselling vs for our owne singular benefit Quench not the Spirit to the same end that we doe in no wise despise Prophesying but that we pray continually c. 1. Thes 5.17.18 19.20 And that we stirre vp the gift which is alreadie giuen vs by the Spirit 2. Tim 1.6.7 It is the conclusion of euery Epistle which our Sauiour sent by the ministerie of his Angell and the Apostle Iohn to the 7 Churches of Asia Let him that hath an eare heare what the Spirit saith to the Churches Reuel ch 2. and ch 3. To the which end according to the fourth point of the Answer let vs consider further that God requireth to be worshipped in Spirit and truth Iohn 4.24 and Philip. chap. 3. verse 3. And Rom. 8.1 where it is generally required that Christians doe in all things walke after the Spirit and not after the flesh And in the same chapter that they doe sauour the things of the Spirit And mortifie the deedes of the flesh by the spirit c. Likewise Gal. 5.25.26 If wee liue in the Spirit saith the same Apostle let vs also walke in the Spirit Let vs not be desirous of vaine glory prouoking one another enuying one another And chap. 6. verse 1 he calleth such as be more firmely setled in godlines spirituall men And verse 8. If we would haue it goe well with vs and that wee might be partakers of a good haruest we must sowe to the Spirit And Ephes 6.17 we must fight with the sword of the Spirit We must pray in the Spirit verse 18. And for the Spirit that it may be giuen and continued vnto vs. Psalm 51.10.11.12 And Psalme 143.10 Finally touching the duties of diuine worship and honour that they are to be yeelded to the holy Ghost as well as to the Father and the Sonne it may appeare First concerning faith insomuch as wee are baptized into his name together with theirs For we are to beleeue in him into whose name we are baptized And Math. 10.20 our Sauiour incourageth his Disciples to be without feare of their aduersaries and not to be distrustfully carefull what to answere vnto them Because the holy Ghost will be present with them And Luk. ch 12. ver 12. The holy Ghost will teach ye in the same houre what ye ought to say Secondly concerning the duty of loue it may be euident from that which hath beene alledged concerning our duty of not grieuing the Spirit c. For wee will neuer haue this care vnlesse we shal beare a dutifull loue and affection toward the holy Ghost We regard not to grieue them whom we loue not Thirdly concerning reuerence or feare it may easily be proued to be due The danger of not beleeuing this Article yeat that it standeth vs in hand so to doe left we prouoke his most fearefull wrath against vs as Ananias Sapphira did as Iudas did as all those shall do whosoeuer rise vp in contempt and rebellion against him Moreouer baptizing into the name of the holy Ghost is a kinde of inuocation and calling vpon his name And so is the desire of the Apostle that the communion of the holy Ghost might remaine with the Corinthians 2. Epist chap. 13. verse 13. And insomuch as ingratitude against the holy Ghost is worthily condemned for a most grieuous sinne Heb. 10.29 iustly is thankfulnesse to be esteemed a speciall duty belonging vnto him Neither is it to be neglected that the Apostle maketh diuine and honourable mention of the holy Ghost in taking a religious oath Rom. 9.1 I say the truth in Christ I lye not my conscience bearing me witnesse in the holy Ghost Thus the same duties of diuine worship and honour are due to the holy Ghost as well as to the Father and the Sonne insomuch as he is in the vnitie of the Godhead very true God together with them NOw therefore hauing hitherto seene so plentifull and sure a ground and warrant for this Article and also what the meaning of it is and what a gratious promise we haue for it and of how singular an vse it is both for comfort also to moue vnto all obedience now that we may at the last conclude the whole doctrine of it Question What is the danger of not beleeuing and so consequently of not yeelding that obedience which it requireth of all Christians Answer Whosoeuer doe not rightly beleeue in God the holy Ghost nor vnfeinedly obey him they haue no true knowledge nor faith which is according to godlinesse neither doe they neither can they possibly yeeld any true honour and obedience either to the Father or to the Sonne And therefore also it must needes be that all such shall abide in the corruption of their profane nature and perish for euer therein It must needes be so insomuch as the holy Ghost according as it hath bin truly affirmed sundry times before is of all the three Persons of the blessed Trinitie Explicatiō proofe the onely immediate worker of all grace from the Father and the Sonne in euery one that shall finde any fauour before the diuine Maiestie of God For without his illumination and sanctification we cannot but remaine in darkenesse and profanenesse according to the expresse testimonie of our Sauiour Christ as hath been also alledged before out of the 3. chapter of Iohn saying Except a man be borne againe of the holy Ghost hee cannot see nor enter into the kingdome of God And according to the testimonie of Paul the Apostle of our Lord Iesus Christ The natuarall man vnderstandeth not the things of the spirit of God c. 1. Cor. 2.14 And Rom. verse 9. If any man hath not the spirit of Christ the same is not his c. And Ephes 1.18 We can haue no enterance to the Father but by the spirit of our Sauiour Christ And as no entrance so no continuance but onely by continuance in that grace faith which the holy Ghost once giueth Whence it is that
of any faith of righteousnesse and saluation by it without the parties owne personal inherent and perfect obedience to the same So that then to be vnder the law or as the Apostle Paul speaketh of the law or in the same sense of the works of the Law that is for a man to be of this mind to seeke and challenge righteousnes euerlasting life thereby and to be vnder grace that is to be such a one as waiteth for iustification saluation from the free grace fauour of God through the faith of the Gospell it is to be in a cleane contrary state and condition For the which read Rom. 3 28 4 14 6 14 7 6 chap. 11 vers 11. Col. 2 15 c. and chap. 3 â—0 11 12 18 23 25 chap. 4 21 c. and chap. 5 verels 4 5 according also to that which the same Apostle writeth 2. Cor. ch 3. where he calleth the old Testament the letter that is of no validitie to saluation and the newe Testament the Spirit that is the mightie instrument or as it were the wagon of the Spirit for the plentiful conuoy of al grace saluation Where likewise he teacheth that the Law is the ministration of death damnation and ascribeth righteousnes life and glory onely to the Ministery of the Gospell Neuertheles we may not be ignorant of this that the law in a generall acceptation of the word comprehendeth the whole gratious doctrine of the couenant of life saluation that is to say it comprehendeth both the doctâ—ine of workes as the fruits of faith and also the doctrine of the true iustifâ—ing faith it selfe Ps 1 ver 2 Ps 105 8 9 10 Ps 119 Likewise Isay 51.4.5 7 Mâ—l ch 2 6 7 8 9 ch 4. vers 4. Remember the law of Moses my seruant which I saith the Lord commanded vnto him in Horeb c. as though the Lord would giue to vnderstand that it was a sufficient full direction vnto them vntil the Sun-shine of righteousnes should afterward more brightly shine forth by the Ministery of Iohn Baptist and by the manifestation of Christ himselfe Like as the Apostle Peter also writeth to the Iewes of his time 2. Ep. 1 19. We haue also a most sure word of the prophets to the which ye do wel that ye take heed as vnto a light that shineth in a dark place vntil the day dawn the day star arise in your harts And besides the morall Lawe and the Gospell are so accorded in Christ who is the perfect righteousnes of the Lawe to euery true beleeuer who also concerning such hath taken away al the sting and strength which the Law had to death destruction that as by the appointment of God the Lawe is to all his elect children as a School-maister to leade vnto Christ so christ himselfe againe euen from the holy Law of God schooleth all those whom God by his holy Spirit hath once guided vnto him For he calleth all his schollers to all diligent and industrious care of vnfeined obedience vnto it as vnto the onely true rule of all good workes So do his holy Apostles also And so doe all godly learned Ministers of the holy word of God euen to this day as is plentifully to be seene in their Catechismes all other their godly wriâ—ings Yet so as neither the one nor any of the other doe thus teach as though iustification and saluation could possibly be obtained by the workes of the Law but because as was touched euen now the doctrine thereof humbling sinners before Goâ— dâ—iuing vnto Christ doth also teach them as by a most briefe excelleÌ„t rule all duties of true thankfulnes to God in a godly course of life in such manner as was described in the second third branches of the answere For verily â—he duties of the Law the duties of the Gospell they are one the same in matter substance both toward God toward man All the difference lieth in the manner or measure of the performance of them And therefore we say that the Gospell boroweth all morall instructions which it giueth euen from the morall law of God How the law accordeth with the Gospell onely fitting them to the grace and tenure of the couenant of the Gospell †EuaÌ„gelium vtitur ministerio legis addens es suaÌ„ epieiceian vt scitè Chemnitius Harmon pag. 310. Adding as one saith very well a kinde of holie Indulgence or milde moderation vnto it Neither may it without impietie bee thought that the lawe is absolutelie contrary to the promise of the Gospell according to that Galath 3.21 Is the Lawe then against the promise of God God forbid c. Nay as the same Apostle teacheth Rom 3.21 Christ hath witnesse of the Lawe and the Prophetes And hee saith of him selfe that hee being as one without the lawe was notwithstanding in the law through Christ 1. Cor. 9.21 Likewise our Sauiour Christ and the Apostle Iohn as he learned of him they make no scruple to call the Gospell not onely a newe commandement but also the same which was of olde Iohn ch 13.34 and 1. ep 2. 7. 8. And so Dauid likewise profeâ—â—ed of olde that hee beleeued Gods commandements as containing matter of faith and an vndoubted path-way to life after that it hath humbled the children of God to the faith of Christ Ps 119.66 And how friendlie both the law and the Gospell were accorded in his beleeuing heart wee may vnderstand by that which he professeth further in the same Psalme vers 166. Lord saith hee I haue trusted in thy saluation and haue done thy commandement And verse 174 I haue longed for thy saluation ô Lord thy law is my delight Read also Isay ch 42.4 Matt. 12.21 The Ilands shall wayte for the law of Christ And Gal 6 2. Beare ye one anothers burthen so fulfill the law of Christ 2. Pet. 1.21 Whervpon also wee may yet furthermore truely hold affirme that both the old Testament the new or the law as it is generally taken the Gospel the doctrine of Moses and the doctrine of Christ they doe containe but one the same coueaÌ„nt of Gods free fauour mercy euer since the fall of mankind toward all his elect whither Iew or Gentile One I meane in substance as might be proued by many testimonies reasons out of the holy Scriptures according as M. Caluin that excelleÌ„t minister of the Gospel of God hath notably gathered and set them downe to our hand in the 9. 10. chapters of the second book of his Institutions the which M. Piscator also And M. Caluin againe vpon the 20 verse of the 24. Psal It is the Deuils crafte to dazell our eyes c. as though the certainty of the grace of God were to be learned any other where then in the law and the Gospell Diaboliartis ficium est mentes
10.32 c. and chap 11.24 c. That Faith incourageth to Prayer wee may reason from that which the Apostle Paul writeth Romans 10.14 For it is a fruit of faith yea so a fruit as without Faith there can be no true prayer or calling vppon the name of God Read also chapt 8.15 The Spirit of adoption incourageth to prayer But where this Spirit is not euen that Spirit which is onely receiued by Faith there is no readinesse to true and faithfull prayer What profit should wee haue say Infidells if wee should pray vnto God Iob 21.15 And Psal 14.4 They call not vpon the Lorde See also a fearfull example Mal 3.14 Yee haue said It is in vaine to serue God c. That faith doth solicite to repentance and care of a godly life wee may perceiue Gal chap 5. verse 6. Faith worketh by loue Reade also and rightly vnderstand the 2. chap of the epistle of the Apostle Iames who as by the grace of God wee shall declare more at large afterward consenteth with the Apostle Paul in shewing what manner of faith the true iustifiyng faith is namely such a faith as feedeth the hungrie clotheth the naked and is not a verball faith onely c. Likewise teacheth S. Iohn 1. ep ch 3. verses 2.3 Euery man saith hee that hath this hope in him that is in God hee purgeth himselfe And verse 17. This wee shall yet further perceiue 2 Pet 2.22 Ps 14.1 Ephes 4.30 1. Cor. 6.15 if wee consider that saith hath very manie and mightie reasons at hand to withdraw from sinne and to mooue vnto godlines of life From sinne because sinne is in it selfe a most vile and filthy thing because it is highly displeasing and abhominable in the sight of God because it grieueth his holy Spirit whereby wee are sealed vnto the day of redemption because also in respect of our Sauiour Christ it is a most vnseemelie thing that any being a member of his most holy Body should not bee sutable to the Head in some measure of holines c. But no reason is more mighty then when faith deeply weigheth with it selfe that the least sin could no way else be satisfied for vnto the Iustice of God offended therwith but by the most grieuous sufferings death of our Sauiour Christ And vnto godlines of life it moueth the beleeuer by laying before him all the mercies of God specially this of our redemption through the same his most bitter sufferings euen to the sheadding of his most precious heartblood for vs most wretched and vnworthy sinners Reade Rom. 12.1.2 and 2. Cor. 6.18 I will bee a Father vnto you and yee shall be my sonnes and daughters saith the Lord allmightie And chapt 7.1 Seeing then wee haue these promises dearelie beloued saith the holie Apostle let vs cleanse our selues from all the filthinesse of the flesh and the spirit and growe vp to full holinesse in the feare of God To conclude That faith is accompanied with hope in a patient wayting vpon God for euerlasting happinesse and saluation Wee reade Tit. 1.1.2 The faith of Gods elect is said to be vnder the hope of eternall life Let vs to the same ende consider the confession of the Apostle Paul Act 24.14.15 This I confesse vnto thee c. that I beleeue c. And haue hope toward God that the resurrection of the dead shall he both of the iust vniust Let vs consider it also by calling to minde the example of Abrahams faith who aboue hope beleeued vnder hope c. Rom. 4.18 And there followeth an other expresse and notable proofe chapt 5.1.2 c. For being iustified by faith c. Wee reioyce vnder the hope of the glorie of God Moreouer in the same epistle chap. 8. verses 23.24 Wee are saued by hope c. And wee doe with patience abide for that which wee see not Read also 2. Cor. 4.16 c. and Hebr 6.18 c. And chap 10.35 c. And chap 12.1.2 c there is a notable exhortation mouing vs to patience Likewise Iames chap verses 2.3.4 and verse 12. Blessed is the man that endureth tentation c. And 1. Pet. 4.12 c. Read also Isai 28.16 Hee that beleeueth shall not make haste And chapt 64.3.4 God worketh things aboue expectation to those that waite for him In the 5. Psal verse 3. wee haue the notable example of a patient waiter And againe Psal 85.8 And Psa 147.11 God delighteth in those that practise this excellent vertue God iustifieth sinners God iustifieth sinners THus farre of the nature of the true iustifying Faith Let vs nowe hasten forward as fast as wee can For albeit manie things more might be added yet hoping that this which hath bin already laid forth may well suffice for our present purpose I desire that you should without all further delay shewe to whom that promise of iustification and saluation wherevpon the iustifying faith dependeth is made Question What is your answere to this Answere God of his infinite goodnesse and mercie hath promised that he will for his onely Sonne our Lord Iesus Christes sake iustifie and saue euery poore soule neuer so sinfull and damnable in themselues and by reason of the former wickednesse of their liues Whosoeuer after they haue truly knowne the grace of God shall thenceforth constantly beleeue in the name of his Sonne and as a liuely fruit therof earnestly repent them of their sinnes and leade a newe life Explicatiō proofe This is plainely confirmed in the 3. chapt of the Euangelist Iohn verse 16. God so loued the world c. Reade also Isai 56.3 c. Let not the sonne of the stranger that is ioyned to the Lord speake and say The Lord hath surelie separated me from his people neither let the Eunuch say Beholde I am a drie tree For thus saith the Lord vnto the Eunuches that keepe my Sabbaths and choose the thing that pleaseth me and take hold of my couenant Euen vnto them will I giue in my house and within my walls a place and a name better then of the Sonnes and of the daughters c. Yea as it is in the first chapter of this prophesie Though saith the Lord your sinnes were as crimsin they shal be made white as snowe though they were red like skarlet they shall be as wooll And that it is the gratious good pleasure of God to iustifie and saue sinners yea most grieuous sinners it is not onely testified in word as wee read Rom. 4. vers 5. To him that worketh not but beleeueth in him that iustifieth the vngodlie his faith is counted for righteousnes Euen as Dauid declareth the blessednes of that man vnto whom God imputeth righteousnes without works saying Blessed are they whose iniquities are forgiuen c. But the same thing is also confirmed ipso facto as a man may say and by canonicall experience I meane by experience according to the canon and rule of the holie Scriptures For
the Churche Thus then wee may perceiue what the word to iustifie or iustification it selfe in the sight of God meaneth when we speake of our iustification by faith For it is nothing in effect but the apprehension and application of Christs righteousnes redemption to a mans selfe according to the free promise and gift of God whose good will and pleasure it is to impute it to euery true beleeuer as verily and fully as if hee had performed it himselfe Question But what doth the same worde signifie when the Apostle denyeth that to workes which hee ascribeth to faith hee affirming plainely and peremptorilie that no man can possiblie be iustified by his owne workes Answere The meaning is that no man either hath or can possiblie performe the morall workes commanded in the most holy and righteous law of God so perfectlie that he should thereby deserue to be accounted righteous before the iudgement seate of God and for the same to be worthy of that high rewarde of the Crowne of righteousnesse and glorie the which God of his free grace and mercie hath for his Sonne our Lorde Iesus Christes sake layde vp for those onely which beleeue in his name and loue and longe after his most glorious and blessed appearing ExplicatioÌ„ and proofe It is true So saith the Apostle Paul 2. Timoth 4.7.8 And againe Rom 3.20 Wee knowe that whatsoeuer the lawe saith it saith it to them which are vnder the lawe that euery mouth may be stopped and all the world be culpable before God Therefore by the workes of the lawe shall no flesh be iustified in his sight for by the lawe commeth the knowledge of sinne And in the same chapter verse 28. Therefore wee conclude that a man is iustified by faith without the workes of the lawe Likewise chapt 11. 6. and in many other places of his most holie Epistles But it may be obiected that the Apostle Iames seemeth to teach otherwise For hee affirmeth expressely that not onely Abraham that renowmed father of the faithfull but also that Rahab a heathen woman one that was before of an infamous condition of life was after that she beleeued iustified by her workes Question Howe therefore are these wordes of the Apostle Iames to be vnderstood Answere We are first of all vndoubtedly to perswade our selues that it neuer came into the Apostle Iames his minde to teach any thing in his holie Epistle contrarie no nor in any the least thing dissenting from the doctrine of the Apostle Paul ExplicatioÌ„ and proofe This ought to bee out of all question indeede For both the one and the other did both write and preach alwaies by one and the same most faithfull and constant Spirit of truth by whom no doubt they were perfectly guided led into all truth according to the promise of our Sauior Christ Iohn 16 13. And the rather are we thus to perswade our selues in the present pointe of doctrine because it is a doctrine both of the most singular honour and glorie to the most free grace and mercie of God and also of the greatest comfort to our owne poore soules that may be as was mentioned before Yea and further also of all other doctrines most effectuall to prouoke vs and all true beleeuers to all holy thankfulnes and good dutie toward the Lord God our most gratious and mercifull Father for the same And the rather also will we thus perswade our selues if we duly consider as the truth is that the doctrine of Iustification by workes and the imagined opinion of the merit and worthines thereof before the iudgement seate of God is as a learned and godly Father hath well obserued many waies exceedingly preiudiciall both to Gods glory and to our owne comfort and to the truth it selfe M Foxe in his obseruations concerning the doctrine of the lawe of God Act. And Mâ—n pag 894. For first as he truly saith they that teach Iustification by the workes of the lawe the which is contrary to the ende and scope of the lawe they do peruert all method and order of doctrine 2 They seeke that in the lawe which the lawe cannot giue 3 They are not able either to comfort themselues or other 4 They keepe mens soules in an vncertaine doubting of their saluation 5 They obscure the light of Gods grace 6 They are vnkinde to Gods benefits 7 They are iniurious to Christes passion Yea enemies to his crosse 8 They stop Christian libertie 9 They bereaue the Church the spouse of Christ of her due comfort as taking away the Sunne out of the world 10 In all their doings they shoote at a wrong marke For where Christ onely is set vp to be apprehended by our faith and so freely to iustifie vs they leauing this Iustification by faith set vp other markes partly of the lawe and partly of their owne deuising for men to shoote at This therefore as that learned Father hath obserued is the B. of Romes doctrine and not the doctrine of the Apostle Iames. Question How then is the Apostle Iames to be vnderstood in that he saith Abraham and Rahab were iustified by workes Answere The Apostle Iames hauing iust cause to reproue certaine vaine and carnall professours of the Gospell euen such as verbally and in word onely boasted of their faith but were altogether vnfruitfull in good workes he is accordingly veriâ— earnest in declaring not what are the causes of our Iustification as the Apostle Paul doth but onely what maner of faith the iustifying faith is whereby true beleeuers are iustified in the sight of God It is very true and so can it not but be acknowledged of euery vpright and diligent Reader Proceed you therfore to declare what manner of faith the true iustifying faith is according to the doctrine of S. Iames. Question How can you describe it according to the true intent of the Apostle Iames Answere He giueth plainly to vnderstand that the true iustifying faith is not an idle and vnfruitfull faith such as theirs was whom he iustly reproueth and therefore termeth it a dead faith but that it is such a faith as through the quickening grace of the holy Ghost worketh by loue Gâ—l 5. â— Heb. 11.33 and is fruitfull in the actions and duties thereof And that for the same cause it maâ— iustly be said that such as do so beleeue are by their workes that is to say by the fruites of their faith iustified to haue a true iustifying faith in deed to the comfort of their owne hearts and before the Church of God so farre as it may iudge and discerne Explication and proofe That this is the true scope of the doctrine of the Apostle Iames it will in deed appeare to euery one that will diligently and in the feare of God bend his minde to consider of it wisely comparing one thing with an other Let vs therfore yet againe vpon the occasion renewed vse some further diligence for the clearing of this point of
that God doth by faith purifie the heart And chap 26.18 Wee are sanctified by faith in Christ And Galat 5.6 Faith worketh by loue And 1. Iohn 3.3 He that hath hope in God purgeth himselfe This hope is the next and immediate supporter of faith And verily if there were not hope of mercie through faith in God the Father that it is his good pleasure to forgiue sinnes and to receiue sinners to fauour for his Sonne Iesus Christes sake who would yea rather who could haue power comfort to repent theÌ„ of their sins and to turne to God with their whole heartes and mindes c. And yet againe so do we affirme faith to go in order before repentaÌ„ce speaking generally that though the knowledge of the Gospell is one particular grace of repentance yet it is neuertheles the fore-runner of faith like as faith taking his originall from the knowledge of God in Christ passeth into the heart and taking vp seate residence there doth more more purifie both minde and heart yea tongue hand and foote and life and all For as the Apostle Paul teacheth vs With the heart man beleeueth vnto righteousnes Rom ch 10. verse 10. And all true wisedome is euerie where in the holy Scriptures called the wisdome of the heart euen of that heart which is sanctified by faith the which faith as was said euen now hath his seate and as it were his fining refining shoppe or furnace there Read Pro 2.10 8.5 ch 14.33 16.21 ch 22.17.18.19 ch 23.12.15.19.26 and Dan 10.12 Finally Prou 17. v. 16. Wherefore saith the most wise king is there a price in the hand of a foole to get wisedome and he hath no heart As though he shuld say All meanes are in vaine to him that wanteth a hearty affection towards that which is to be sought after c. Surely no grace is any grace of sanctification vntill it descend to the heart and there be allowed and sealed as it were for lawfull and currant by the stamp of faith Now thirdlie that repentance noteth the changing altering of the minde memory will affection froÌ„ that which they are by naturall birth euen erroneous vaine corrupt euery way altogether sinfull to the renewed image and likenes of God in inward puritie soundnes integrity with daylie increase of holy wisdome vnderstanding c it may be proued from that which we read Ephes 4.17.18.19.20.21.22.23.24 Col 3.10 2. cor 3.18 And wheras two things are requisite to this spirituall change first a dying to sin secondlie a quickening or rising vp to newnesse of life wee haue both of them from our Sauiour Christ by the hand of faith the first from the grace and power of his death the other froÌ„ the vertue of his resurrection as the Apo Paul doth most notably declare in the 6. chap of the epist to the Rom. From the beginning wherof he entreth to treate of our sanctification by the Spirit of Christ as a fruit of that our iustification by faith in Christ which hee handled before Finallie that repentance comprehendeth the altering and changing of the outward speaches and actions of life answerable to the inward changing of the minde and affections of the heart from the common course of the children of this wicked world Read Rom chapt 12.1.2 And 1. Corin 6.20 Iames 4 4. and 1. Iohn 2.15.16.17 1. Thessalon 5.3 where the holy Apostle prayeth for the sanctification of the bodie together with the soule the Spirit of the children of God The Practise of Repentance Read also Act 8.22 2. Cor 12.21 Reuel 2.21.22 Luk 3.9.10 and Matth 21.32 In the which places the doctrine of repentance is extended to the reformation of the outward works of the flesh and to the contrarie practise of good outward duties And so Repentance which is principallie inward breaketh forth in the outward fruites thereof that it becommeth a visible thing to the viewe of all men according to the speach of our Sauiour Christ touching Repentance in sack-cloth and ashes Matth 11.21 The Practise of Repentance THis therfore to speak generallie is the nature of true Christian Repentance according to the former description of it The which because it may be made the more cleare and familiar vnto vs from the practise of the people of God in whom God hath wrought this excellent worke of his holy Spirit let vs now proceede to take a viewe therof that so wee may the better informe our selues how wee are to beginne and proceed in a right course after the examples of those who by the grace of God haue gone before vs therin Tâ—e practise is answerable to the doctrine Yet so as it is not alwaies after one vsuall course but sometimes more speciall vpon more speciall occasions namely in respect of some more grieuous and predominant sinne at the first conuersion whether of one or of many and by reason of some particular relapse of such as haue formerly repented them For in such cases the inferiour helping causes or as one would say the common affections of repentance whether going before as preparatiues or following after and accompanying the seuerall partes therof eyther touching mortification of sinne or quickening to newenesse of life they ought to be so much the more vehement and intentiue The profession also of repentance is either more publike or more priuate Ordinarie by meanes of Gods word and Gospell preached and the execution of the prescribed censurâ—s and discipline of the Church of God or extraordinarie as it pleaseth God to worke either by the same meanes or any other way in a more then ordinarie course Examples hereof wee haue in the holy Scriptures both of the olde and of the newe Testament Of the more publike and extraordinarie practise and profession of repentance by many we read Exod. 32 verse 19 c. to the ende of the Chap. And Chap. 33 5 6. Where we read that Moses and the Leuites did by the sword take vengeance of the chiefe of them that were most forward in the sinne of making and worshipping the Idoll-calfe And that Moses praied to God for the people And that all the people humbled and abased themselues in the sight of God A declaration whereof was their sorrowing and laying aside of their costly raiment they thereby acknowledging themselues vnworthy of the common mercies of God and much more vnworthy to be accepted for a peculiar and holy people vnto him And Iudges Chap. 2 4 5. At the fearefull threatening of God that because of the great sinne of his people in sparing the heatheÌ„ Idolaters he would not cast them out before theÌ„ but that they should remaine among them as thorns in their sides c. They mourned and wept so aboundantly that the place where they did so doth beare the name of weeping And 1. Sam 7.6 The people of Israel in their fast did as it were poure out riuers of teares in great
all such doe put off the feare of the euill day farre away from them and imbrace the momentany pleasures of sinne as if the Lord made no such great matter of sinne as faithfull Preachers would make vs beleeue or though euill do come vpoÌ„ others yet euery man is readie to sooth himselfe that it shall not come neare him as if they were at agreement with hell c. and therefore are bold to elude and mock at all the iudgements of God saying Let vs eate and drinke for to morrow we shall die And Mal. 3.14 It is in vaine to serue God c. Or else as was answered they doe so presume of the mercy of God as if there were no iustice to be feared from him as Ier. chap. 18. verse 18. and Micah chap. 3.11 and againe Ier. 7.4 c. 9.10 But howsoeuer they flatter themselues and suffer themselues to be bewitched of the Deuill yet their iudgement sleepeth not as it is expresly testified and denounced against all such by the holy Prophets of God Isai châ—p 5.19 and cha 22.12.13.14 and cha 28.14.15 c. and Amos. cha 5 1â— and chap. 6.1 c. and chap. 9.10 Read also Psal 10.4.5 6. and 50.21 7â— 11 and 94.7 and Zech. 1.12 And 1. Cor. 15.32.33.34 Iob. ch 22.13 Secondly that the present pleasure of sinne which is very vehement and inticing to our wicked nature Siâ—â— may in this respect be â—oâ—pared to the poison oâ— that kiâ—de of Sâ—â—â—e 1. which thouâ—h â—t â—â—â—ng deadly yet alâ—◠〈◊〉 the flâ—sh of him that is sâ—â— g with a plea a t and tickling delâ—gâ—t as a most sweet sugred drunken bait 〈◊〉 another speciall hinderance of repentance it may be euident from that which we read of the wicked man Iob 22.11 c. His bones are full of the sinne of his youth and it shall lie downe with him in the dust When wickednes was sweet in his mouth c. Degustatis malè iucundis voluptatibus saith one vix diuelli ab his paâ—â—umus We can hardly be haled from ill pleasures that be delightsome after we haue once tasted them And Iames. 1.14 Lust is compared to an inticing baite And Heb. 11.25 the Apostle giueth to vnderstand that the wicked are caried after the momentanie pleasures of sinne Which Moses guided by the spirit of God refused and chose rather to suffer affliction with the people of God and therein made the best choise But the wicked they say as the adultresse saith Pro. 7.18 Come let vs take our fill of loue vntill the morning let vs take our pleasure in daliance And cha 10 23. It is as pastime to a foole to doe wickedly And Ier. 4.10 The wicked delight to wander And 2. Tim. 3. verse 4 The wicked are described to be louers of pleasure more then louers of God The Apostle speaketh not onely of inordinate and vnlawfull pleasures but also of pleasures in things lawfull so farre forth as by the immoderate vse of them the minds of any are withdrawne from the loue of God Thus the pleasure of sinne and all sinfull pleasure is a hinderance of repentance Thirdly that hope of long life with those false imaginations mentioned in the answere are a great hinderance of repentance not onely mens practises in putting off from day to day but euen the open speaches of many doe declare For they say still time enough yet Euery one thinketh he hath a dispensation in youth to follow the lustes of youth It is enough we thinke to be sober and stayde when we come to age Yea and the Deuill hath made this hellish prouerb currant in the mouthes of many A young Saint an old Deuill c. This wicked vanitie and presumption of youth K. Salomon doth most wisely discouer and sharply rebuke and also correct by wholesome counsell Eccles 11.9.10 and so forth from the beginning of the next chapter Reioice ô young man in the daies of thy youth and let thine heart cheare thee in the daies of thy youth and walke thou in the waies of thy heart and in the sight of thine eies As though he should say Seeing thou wilt needes haue it so well goe on But know saith the wise King that for all these things God wil bring thee to iudgement c Read also for the reproofe of this folly Luke 12. â— Mark chap. 13.33 c. 3â— and Luke 21.34.35.36 and 1. Thessa 5.2.3 Râ—uel â— â— and chap. 16.15 And besides though a man should liue long who knoweth whether â—â—st all haue grace at the last to repent It is well obserued that although God would let vs haue one example of repentance at the last end recorded in the holy Scriptures namely the thiefe on the Crosse that none truly repenting at so sodaine an instant should despaire yet he hath recorded no more then one that none might be imboldened to presume Finally this may euerie man assure himselfe of that if hee doe not truelie repent nothing that he himselfe or that any other can possibly doe for him shall stand him in any steed before God Except yee repent yee shall all perish as our Sauiour Christ flatly affirmeth Luke chap. 13 3.5 Fourthly that wicked company is a hindrance to repentance yea a mightie prouocation to goe out euen to a desperate course of sinning the holy Ghost giueth to vnderstand by a most carefull warning against this danger Pro. 1.10 c. and chap. 23 19 20 and chap. 24 21 22. Read also chap. 22. verse 24.25 And fiftly concerning the example of the multitude and the broad and licentious way that they walke in how dangerous a prouocation that is it may be likewise perceiued by the admonition of the Lord Exod. 23 2. Thou shalt not followe a multitude to doe euill c. And Luke 13 24. Striue to enter in at the straight gate c. And Mat. 7.13.14 Sixtly what a stumbling blocke the prosperitie of the wicked is wee may consider from the example of Dauid Psal 73.2.3 c. As also in the same place of what strength the seauenth hinderance is in that there are no bandes euen to their death but all goeth on in an euen course as the cloth that is wouen with euen and vnbroken yarne But that this is no sure token that God is pleased with such Reade Iob. 21.6.7 c. And though one of a thousand liuing wickedly doe truly repent at the last what incouragement may any take from thence seeing such a one a thousand to one though he liue an hundreth yeeres yet he shall be accursed Isay 65 20. Vaine is it therefore that the coÌ„mon sort are so much led away to like and speake well of them that haue lâ—â—ed wickedly when they dye quietly like a bird as they say and counterfet a liâ—tle charitie in forgiuing all the world c. Touching custome in sinning how that confirmeth sinne and hindereth aâ—â—â—ell doing reade Ier. 13 23. Can the Black-more change his skinnne or the shee
would hinder yong children from comming to him let vs speedily breake through all lets that by no meâ—nes â—e be kept from him Thus much for the time when to repent Question Now why must we continually repent yea increase our repentance Answere Because it will be alwaies failing and vnperfect here in this life Explication and proofe It is very true And therefore not without cause doth the Apostle extend his exhortation of casting away euery thing that presseth down and the sin which hangeth so fast on euen to the end of our race that is through the whole course of our liues spending our blood as it were in this most holy and iust quarrell Heb. 12 1. c. 4. And the song of perfect triumph is not till another life when death shall haue fully lost sinne which is the sting thereof 1. Cor. 15.54 c. Question But what if our repentance stand at a stay or goe backward so that wee fall into some one particular sinne or other after that wee haue begunne to repent Answere God will surelie chastice such negligent and vndutifull forgetfulnes in euerie one of his children that shall deale so vnfaithfully with him And as touching those that continue and goe forward in a good course it is the will of God that they should with all holie wisedome and in all tendernes of Christian loue and compassion ouer the soules of such as are fallen to procure their recouerie as much as lyeth in them So wee reade Galat chapt 6.1 Brethren saith the Apostle Paul if a man bee fallen by occasion ExplicatioÌ„ proofe into any faulte yee which are Spirituall restore such one with the Spirit of meekenesse considering thy selfe lest thou also be tempted Beare yee one anothers burthen and so fulfill the Lawe of Christ And read likewise 1. Thessalon 3.14 And that God will chastice the negligence of his children wee reade it expressely confirmed from the Lord himselfe by the Prophet Nathan 2. Sam 7.14 in his message to king Dauid concerning his sonne Salomon I will be his Father saith the Lord and hee shall be my Sonne and if hee sinne I will chasten him with the rodds of men and with the plagues of the children of men that is with such correctioÌ„s as God vseth to correct men withall as one iudging without respect of person like to that Ps 82.6.7 But my mercie saith he shall not departe away from him as I tooke it from Saul whom I haue put away before thee And more generallie wee reade Psalm 89.30 c. from the ministerie of Ethan the Ezrahite If his children forsake my Lawe saith the Lord and walke not in my iudgements If they breake my statutes and keepe not my commandements Then I will visite their transgressions with the rodde and their iniquities with stroakes Yet my louing kindnesse will I not take from him neither will I falsifie my truth c. Dauid himselfe may be an example hereof vnto vs. And before him Moses and Aaron and others of Gods children whom God did sharplie chastice when they had transgressed against him Neuerthelesse God continued their good God and a gratious Father vnto them still For they sinned of infirmitie not in obstinacie c. Question But what if anie doe vtterlie fall away from that grace which they seemed to haue and doe nowe despite the holie Spirit of grace being growne worse then they were at the beginning Answere Vnto such there is no place lefte for the renewing of their Repentance And by the effect they doe shewe further that they neuer beganne to repent in truth ExplicatioÌ„ and proofe For the proofe of this read Hebr 6.4 c. chapt 10.26 c. And 2. Pet 2.20 c. and 1. Iohn 2.19 They went out from vs saith the Apostle Iohn speaking of such kinde of Apostataes but they were not of vs. For if they had bene of vs they would haue continued with vs. But this commeth to passe that it might appeare that they are not all of vs. THere is yet something remaining concerning the doctrine of Repentance whervnto I desire to heare your answere Question Haue wee suppose yee anie power of our selues to repent and to change our owne hearts mindes and wills either at the first in generall or after that Repentance is in some particular respects to bee renewed againe Answere No no more then ther is in any creature a naturall power to conceiue and bring forth it selfe into the worlde at the first or afterward to make himselfe a newe arme or a newe legge if it be once cutte off from the bodie You say well for herein the proportion holdeth betwixt our naturall generation and birth and our spirituall regeneration and new birth as will yet further appeare in that which followeth Question WHerefore that wee may proceede By whom are wee then to be conuerted or caused to repent vs of our sinnes Answere By the holie Ghost whose entire work our whole regeneration is and in no part or parcelâ— of it any of our owne Explication and proofe It is most certainlie so It is hee alone who worketh both Repentance and also Faith with all spirituall and heauenlie wisedome and vnderstanding in vs with all the increases and renewings of euery decaye therof as wee read Iohn â— verse 5. Verilie verilie saith our Sauiour Christ to Nicodemus except a man be borne againe of water and of the Spirit hee cannot enter into the kingdome of God Read also Galat 5.22 The fruite of the Spirit is loue ioye peace long suffering gentlenes goodnes faith meeknes temperance And Ephes 5.9 The fruit of the Spirit is in all goodnes and righteousnes and truth And 2. Cor 3.17.18 Wee are changed into the image of the Lord from glorie to glorie as by the Spirite of the Lord. And in this respect the holie Ghost is called the Spirit of Sanctification and wee our selues are said to be sanctified by the sanctification of the same Spirit and not otherwise Rom 1.4 Christ our Lord was declared mightilie to be the Sonne of God touching the Spirit of sanctification by the resurrection from the dead And ch 15. vers 16. The Gentiles are acceptable to God beeing sanctified by the holie Ghost And 2. Thess 2.13 Called to saluation through the sanctification of the Spirit And 1. Pet. chap 1.2 Elect vnto sanctification of the Spirit Read also Isai 4.4 and chapt 59.21 Mal 3.2.3 and Matth. 3.11 Likewise Iere 31.8 Conuert thou me and I shall be conuerted And verse 31.32.33 The Lord saith hee will put his Lawe in the inward partes of his people and write it in their hearts This hee doth by the finger of his holie Spirit Ezek 36. â—â— and Ioel 2.28 Thus the whole worke of our regeneration and sanctification is of the Spirit Yet so as God giueth his children this grace and power that they doe carefullie vse the meanes seruing herevnto euerie one for his own part and mutuallie one for another as
seruants to the prouident grace and mercie of God As Ezek ch 18.30.31 Returne ye saith the Lord and cause others to turne away from all your transgressions so iniquitie shall not be your destruction Cast away from you all your transgressions whereby you haue transgressed and make yee a newe heart and a newe spirit for why will yee die ô yee house of Iâ—rael And our Sauiour Christ saith to Peter Simon Simon behold Sathan hath desired to winnowe you as wheat but I haue prayed for thee that thy faith faile not therefore when thou art conuerted strengthen thy brethren Luk 22.31.32 And the Apostle Iames ch 5.19.20 Brethren if any of you haue erred from the truth and some man hath conuerâ—ed him Let him know that hee which hath conuerted the sinner from going astray out of his way shall saue a soule from death and hide a multitude of sinnes But yet further I would haue you shew by what means the holy Ghost doth work our regeneration and all the graces therof to wit knowledge faith and repentance with euery other grace belonging therevnto and withall the increases of the same Question Which are they Answere Principalâ—â—e and in an ordinarie course the preaching of the glad tidings of the Gospell and all the holy instructions thereof in our hearing by such faithfull ministers of the word as hee for the same purpose sendeth vnto vs. Herevnto also serueth the opening of the doctrine of the Lawe and the vses thereof by the same ministerie of preaching Moreouer diligent and reuerend reading and meditating vppon the holy Scriptures by euery one by himselfe apart as also conferring with other wise godlie Christians for mutuall edification and comfort in the clearing of necessarie questions and doubtes which at anie time arise in our mindes and therewithall the teaching and incouraging of those that are ignorant and weake Likewise the serious meditation of our Baptisme with often and due resorting to the Lordes Table Finallie earnest and constant prayer vnto God for his gratious blessing vppon all these meanes These indeed are the ordinarie meanes wherby it pleaseth the holie Ghost to worke his whole most gratious work in the hearts of all the children of God What his more immediate working is wher it pleaseth him for supplie of the wants of any of these meanes yea euen of the principall of them as in the case of infants c it is not for vs curiouslie to inquire or trouble ourselues let vs leaue it as a hidden secret to his own Diuine pleasure wisedome and with all thankfulnesse let vs for our partes make the best vse of all the blessed meanes which he hath vouchsafed aboue many others to make vs partakers of And first that the preaching of the Gospell is the principall means of our Regeneration Read Iames 1.18.19 Of his owne will the Father of lightes hath begotten vs by the word of truth that wee should be as the first fruites of his creatures Wherefore my deare brethren saith the holie Apostle Let euery man be swift to heare c. And 1. Pet. 1.22 c. Seeing your soules are purified in obeying the truth through the Spirit to loue brotherlie without faining loue ye one another with a pure heart feruentlie Beeing borne a new not of mortall seed but of immortall by the word of God who liueth and indureth for euer For all flesh is grasse The grasse withereth and the flower falleth away But the word of the Lord indureth for euer and this is the word which is preached among you Thus the whole work of our regeneration is generally asâ—ribed to the preaching of the word as the principall meanes which the holy Ghost vseth therevnto Now more particularlie touching knowledge giuen by meanes of the word and principallie by it preached and applyed to our consciences Reade Prou 1. verse 1.2.3.4.5 The parables of Salomon c. To giue wisedome and instruction c. To giue vnto the simple sharpnes of wit and to the childe knowledge and discretion A wise man shall heare and increase in learning and a man of vnderstanding shall attaine to wise counsells c. And cha 2â— 19 O thou my sonne heare and be wise And Psa 2.10 Be wise ye kings be learned yee iudges of the earth that is Submit your selues to be taught from the word of God that yee may be wise Read also 2. Corinth 4.6 c. Touching Faith by the preaching of the word read Rom chapt 10. verses 14.15.17 and chapt 1.17 By the Gospell the righteousnes of God is reuealed from faith to faith And Ephe 4.13 Till we ad meeâ— together in the vnitie of faith and knowledge of the Sonne of God vnto a perfect man to the measure of the age of the fullnesse of Christ And for repentance let that one famous example Actes 2.37 aboundantlie suffice Where also obserue according to that which hath heretofore bene noted that the lawe of God hath his office to the convincing of the conscience and consequentlie to the furthering of repentance Likwise also more priuate instructions together with the publike ministerie yeeld their helpe herevnto Rom 1. verses 11.12 and as was alledged a little while since out of the last chapt of the Apostle Iames verses 19.20 Neither is it to be doubted but as in all other learning they that are skilfull doe by teaching the ignorant growe more experte themselues so is it in the Arte of all Artes as touching those that instruct others vnto the kingdome of heauen Vnto reading also and meditation ther is a promise of blessing Psal 1.2 And Reuel 1.3 Blessed is hee that readeth and they that heare the wordes of this Prophesie And withall mark also that he requireth the keping of those things that are written therin According to that of Iames 1.22 Be yee doers of the word and not hearers onely For this must in no wise be forgotten that practise is a singular meanes of confirming yea of increasing that knowledge saith and repentance which is allreadie begonne in vs. As for Baptisme it cannot be but the due knowledge meditation of it is a means of helping forward regeneration seeing God hath appointed it to be vnto vs a signe seale therof as both our Sa Christ Ioh 3.5 And the Apo Paul Tit. 3.5 do giue to vnderstand by their speeches wherin they do not obscurely point vs to the institution and vse of this Sacrament Likewise if the fault be not in our owne selues great profite is to bee obtained by often resorting to the Lordes Table 1. Corinth 11.17 Finallie that prayer is a helpfull meanes to further Knowledge Faith and Repentance yea the whole work of our regeneration it may be discerned of vs from the testimonie of the Apostle Iude in the 20. verse of his Epistle writing thus Beloued edifie your selues in your most holy faith praying in the holie Ghost The gratious promises which God hath made vnto prayer doe euidently confirme the same Aske and yee shall
Gospel which are the seales of all the Articles of our Christian faith And also of the Lords praier which is a principal rule of Christian praier a singular exercise of faith c. Question Which therefore first of all be the Articles of our Christian beliefe as they are in that briefe summe comprised and by the common consent of all true Churches of Christ euen froÌ„ the most incorrupt times coÌ„mended vnto vs Answere I beleeue in God the Father almightie maker of heauen earth And in Iesus Christ his onely sonne our Lord which was conceiued by the holy Ghost c. ExplicatioÌ„ proofe This summe of the doctrine of the Gospel concerning the chiefe Articles of our faith gathered out of the holie scriptures as hath bene said it conteineth an bridgement of the most high diuine mysterie of the nature of God that is to say of the incomprehensible Trinitie of persons in the vnitie of one most absolute perfect spirituall essence or beeing of the Godhead so farre as it is meet for vs to enquire or may be knowne and discerned of vs. And therwithall it setteth out vnto vs fraile creatures and most miserable sinners the free couenant of Gods diuine mercy fauour and grace towards vs. Herewithall also A briefe summe of the doctrine of the holy Gospel contained in the articles of our Beliefe it layeth forth these two things first the causes of our iustification and secondly the fruites or benefits thereof The causes are these first to speake more generally the whole Trinitie of persons Father Sonne and holy Ghost eternally consenting in the vnitie of the Godhead to elect and ordaine vs therevnto But more particularly the Father for orders sake as the efficient cause the Sonne in that hee tooke our nature and therein liued preached wrought miracles fulfilled the righteousnes of the law and at the last died for vs and rose againe c. the materiall cause The holy Ghost in that by the preaching of the Gospell he giueth faith the formall cause The small cause being the euerlasting praise of the same most glorious free grace and mercie of God Now the fruite and benefit of this grace of God towards vs beeing generally comprehended vnder this worde saluation the particulars are partly expressed Communion of Saints in one holy catholike Church forgiuenes of sinnes resurrection of the body and euerlasting life and partly they are to be collected from those that be mentioned as vnspeakable peace of conscience heere yea euen against death and hell it selfe and the immortality of the soule in heauen euen from the very time of our departure out of this life c. This summe of the chiefe Articles of our faith therefore containeth an abridgement of the Historie of all the greatest and most glorious counsels and workes of God and of his most wonderfull benefits towards vs Election Prouidence Creation Adoption Redemption Iustification Sanctification Saluation and Glorification and to these ends and purposes alike abridgement of the incarnation of the sonne of God and therewithall of the vnion of the humane nature with the diuine in one most holy person of a mediator and also of the sufferings of the sonne of God c. all of them as was said before proceeding from the infinite bountie of Gods mercie to vs most vnworthie men Of the which most great counsels and works of God it is worthily written by the Apostle Paul 1. Tim. 3.16 * Omologoumenos Confessedly oâ— by a general acknowledgement to wit of all tâ—â—e Christians Without controuersie great is the mysterie of godlines which is God manifested in the flesh iustified in the Spirit seene of Angels preached vnto the Gentiles beleeued on in the world and receiued vp in glorie Read also Rom 8.29.30 c. Those which God knew before he also predestinated to be made like to the image of his sonne that he might be the first borne among many brethren Moreouer whom he hath predestinated them also he called and whom he called them also he iustified and whom he iustified them also he glorified What shall we then say to these things If God be on our side who can be against vs c. And Ephes 3.8.9.10 c. Euen to me the least of all Saints saith the holy Apostle is this grace giuen that I should preach among the Gentiles the vnsearchable riches of Christ And to make cleare vnto all men what the fellowship of the mysterie is which from the beginning of the world hath beene hid in God who hath created all things by Iesus Christ. c. Of these most high and excellent things we will by the grace of God treat and inquire according to this summe of the Articles of our faith in the order following First of all wee will consider of some speciall ground of holy Scripture whence euery article or point of our faith may be warranted and from whence also the right sence meaning thereof may be interpreted and opened For the word of God contained in the bookes of Canonicall Scripture the which God himselfe hath giuen and authorized for the instruction of his Church it is the onely certaine and vndoubted ground and foundation of faith And therefore also it is our bounden dutie to yeeld it the honour of teaching and confirming euery truth of God from the sacred testimonie and witnesse thereof And thus we read how in matters of faith the Scripture referreth it selfe to the Scripture the latter to the former Luke 24. verses 25.26.27 and verses 44.45.46.47 And before this in the 22. chap ver 37. Reade also Acts chap 26. verse 22. and 1. Corinth 15.1.2.3.4 and 2. Pet 1.19 And verily it were too great sluggish a folly for any to content themselues so with any briefe abridgement that the originall copie wherein is the more full and perfect declaration of all things should be neglected A man will not doe so with his seuerall Deeds and more large writings shewing the conueiances of his landes for any briefe extent or suruey which hee hath taken of them And shall we be more vnwise concerning the grand euidence of our saluation Nay rather as great landed men by how much they see by a short viewe that their possessions are very ample c. they will make the more reckoning of all their auncient Court-rouls or Charters c. So let vs by all meanes prouoke ourselues notwithstanding any other testimony to make our principall and most precious account of the authenticall and diuine records of God And that not onely for the points themselues which concerne our faith but also for the right vnderstanding of them and for all holy circumstances belonging to them For in this respect the holy Scriptures are so necessarie that without them wee should not by the shortnesse of our Creede heare of many points necessarily to bee bee beleeued of vs for our holy instruction and comfort And they that are mentioned could not without the holy
And then the Euangelist Philip baptized him The same was the ordinarie manner of the Ministers of the Gospell in the primitiue Church to require a particular profession of the faith of such as were from time to time conuerted from Paganisme and admitted to be Baptized for members of the Church of Christ Yea it was the verie cause why this forme of profession was collected and set downe in this particular manner Touching the second pointe reade 1. Pet. 3.15.16 Be yee readie alwaies to giue an answere to euerie man that asketh you a reason of the hope that is in you And that with meekenes and reuerence hauing a good conscience c. And Reuelat Chapt 2.17 Where the assurance of euerlasting life and the care of newnes and godlines of life here either of them springing from faith they are fitlie compared to the Manna that is hidden and to a white Stone wherein a newe Nâ—me is written which no man knoweth sauing hee that receiueth it Wee may indeed yea wee ought charitablie and that with good hope and trust towâ—rd God conceiue of suâ—h as are fruitfull in good workes that they are the true elect of God speciallie if they are in speciall manner fruitfull as the Apostle Paul was verie well perswaded of the Thessalonians 1. Epi 1.3.4 2. Epâ— 1.3.4 And of the Philipp chapt 1.6.7 But the certaine yea the onely vndoubted certaintie is principallie to be found of euery man in the perswasion of his owne heart confirmed vnto him by the testimonie of the Spirite of Gâ—d Thirdly that euery man liueth by his owne faith and not by the faith of an other Reade Hab Chapt 2.4 The iust shall liue by his Faith Yea by that faith whereby hee is assured that Christ liueth in him according to thâ—t of the Apostle Paul Galat 2.20 I liue saith hee yet not I nowe but CHRIST liueth in mee and in that I nowe liue in the fleshe I liue by Faith in the Sonne of GOD who hath loued mee and giuen himselfe for mee And Rom 8 3â— â—â— 39 Hee teacheth that euery Christian ought to bee so perswaded that hee may comfort himselfe that neither death nor life nor any thing else sâ—all bee able to separate him from the loue of God which is in Christ Iesus our Lorde For the last pointe reade 1. Cor 11.28 and 2. Cor 13.5 Prooue your selues whether you are in the faith examine your selues knowe yee not your owne selues how that Iesus Christ is in you except yee be reprobates That is no better then such as for the present haue no grounde to thinke better of themselues then of such as bee counterfetted Christians and no true members of Christ c. So then by all these reasons it is manifest that the articles of our faith and the faith and beleefe of them doth belong to euery true Christian that none may put them off from himselfe as that the common sort of Christians should say these thinges containe such high mysteries that they belong onely to learned men or that any of the learned should say these are so coÌ„mon matters that they are rather for children then for vs. No no they are both for children which be of yeeres of discretion and for growne men too they are for the learned to studie a more exact and full knowledge of them and also for the most simple Christian to labour to vnderstand and beleeue them in some measure whosoeuer doe minde vnfainedly the way of their eternall saluation It is not enough for any to say I beleeue as the Church beleeueth vnlesse he do know that the Church beleeueth as it ought to do Nay rather it is the duty of euery Christian to seeke after such a measure of knowledge that he may be able to discerne betwixt the true Church of Christ and euerie false or Antichristian Church betwixt the true faith of the one and the erroneous faith of the other c. according to that we reade 1. Iohn 4.1 Dearely beloued saith the Apostle beleeue not euery Spirit but try the Spirits whether they are of God c. And Math 7 15. Beware saith our Sauiour Christ of false Prophets that is of such as teach false doctrine c. Otherwise wee shall indanger our selues to the wrath of God and to be partakers of those plagues which GOD will cast vpon them Reuelation chapter 14.9 10.11 12. Let euery true Christian therefore not onely say I beleeue but let vs euerie one be carefull to vnderstand and beleeue those high mysteries which we doe commonly professe euery day better then other For this wee may be sure of that none can beleeue them in any measure but such as doe vnderstand them in some measure Question But that wee stay not too long in one thing Why doth euerie one of vs say I beleeue in God and doe not content our selues to say I beleeue God Answere In the vse of our language when wee say I beleeue in God it is a more significant phrase of speach to expresse that particular apprehension and application of Gods mercie and goodnes as belonging particularly to euery one then if euery one should onely say I beleeue God ExplicatioÌ„ proofe It is so in deede For a man may be saide to beleeue God to wit that hee is true though hee be interressed in no part of the benefit of the iustification and saluation of God And besides this phrase of speech is very fit and commodious to put a difference betwixt our faith toward GOD and that which wee beleeue concerning the Church of GOD. For albeit we doe beleeue that God hath his catholike Church consisting of Iewes and Gentiles that thereis a communion of Saints c yet we may not say without great caution that wee beleeue in the Church no not in the true Church of God It sufficeth that wee beleeue that God hath his catholike and inuisible Church in the which there is certainely a sweete communion of Saints and that to the true members thereof forgiuenes of sinnes belongeth and also the resurrection of the bodie and euerlasting life though wee doe not beleeue in it The most that wee may beleeue concerning the true Church of God is that it is a faithfull witnesse of Gods holy truth to vphold it against all Infidels and Athiests that denie it and against all heretikes which seeke to depraue it to the end it may remaine inuiolable to the posteritie and ages to come according to that of the Apostle Paul 1 Timoth. 3 15. The house of God which is the Church of God it is the pillar and ground of truth But of this more afterward There is a like good vse also of the difference which learned Interpreters put betwixt the diuerse phrases of the Latine speach * To beleeue that God is 2 To giue some crediâ— to God as true 3 To repose suâ—e trust in God as most gratious and mercifull to a maâ—s selfe truly beleeuing in him
through the sanctification of the holy Ghost to take and adopt vs for his children that wee may after a sort sensibly feele and handle the vndoubted certaintie of one couenant made by them all Wherefore like as it is written of circumcision that it was vnto the beleeuing Iewes a seale of that righteousnes which they had by faith Rom. 4.11 so may wee assuredly say of our Christian baptisme the which is vnto vs the same which that was to them that it is a most gratious and authenticall seale of our iustification through faith by the consent of the whole Trinitie Yea so assured a coÌ„firmatioÌ„ hereof is baptisme that the Apostle Peter doubteth not to affirme that we are alreadie saued thereby And so we are indeed as touching the blessed entrance into the state of grace and saluation I speake of all such as doe by the grace of God truly beleeue and trust in that grace which by the will of God himselfe is signified and sealed thereby yea and we may also and ought of dutie by the vertue of the promise of God to be as verily perswaded of our full and perfect saluation in due season yet to come as it we â—aâ— presently the full fruition of it 1. Pet. 3.21 Read also Iohn cha 14. verses 1â— 16 c. This promise therefore must needes be exceedingly comfortable according as the benefit is most singular and great The which comfort of the promise is the next point of our inquirie according to our order propounded SHew therefore in the next place some proofe of holy Scripture for that comfort which we may iustly take in the most blessed testimonie and consent which the holy Trinitie giueth concerning the promise of our redemption iustification and saluation Question What proofe can you alledge for the warrant heereof Answere In the 5. Chapter of the first Epistle of Iohn verses 9.10.11 the holy Apostle setteth out the greatnes of this comfort by a familiar comparison If saith hâ— we receiue the witnesse of men the witnesse of God is greater for this is the witnesse of God which he testified of his Sonne He that beleeueth in the Sonne of God hath the witnesse in himselfe hee that beleeueth not God hath made him a lyar because hee beleeued not the record which GOD hath witnessed of his Sonne And this is the record that God hath giuen vnto vs eternall life and this life is in his Sonne Explication and proofe Heere is in deede a very plaine and familiar demonstration of it For seeing among men the confirmation of euerie matter is established by the testimonâ—e of two or three witnesses Deut. 19.15 Math. 18.16 2. Cor. 13.1 infinitely much more ought the three-fold diuine witnesse of the most holie Trinitie from heauen preuaile with vs to the establishing and confirming of our faith in the most certaine truth of the promise of God And the rather also are wee to comfort our hearts in this assurance The CoÌ„forts benefites because the Lord our God euery way tendering our weakenesse hath added to this threefolde witnesse in heauen a like three-fold witnesse on earth For so saith the same Apostle Iohn in the 8. verse of the same fift Chapter There are three also which beare record in earth the Spirit and the Water and the Blood and these three agree in one And I beseech you let vs marke this comfortable addition diligently For as was obserued before if wee should onely looke to this mysterie of the Trinitie as it is hidden in it selfe and as it were in the most secret closet of the highest heauen it would rather astonish and confound vs then comfort and cheare vp our hearts at the least we should find it so high that wee could not bee able to reach vnto the comfort of it It is Gods exceeding mercie therefore that he hath vouched safe to descend as it were downe to the earth to succour and helpe our weakenesse and to this ende not onely to giue vs the witnesse of his holy spirit inwardly in our soules but also to let vs after a sort to see with our eyes and to feele as it were with our handes life and saluation brought to light for vs insomuch as the blood of our SAVIOVR CHRIST yea euen that water and blood which issued out of his most holy side they doe cleanse vs from all our sinnes and set vs in the high fauour of our most good and gracious God Thus then wee looking to the testimonie of the Father manifested by the Sonne appearing in our nature and immediately sealed vp in our hearts by the holy Ghost who is euen therefore called the Comforter great and singular well may the comfort of our faith bee in the holy Trinitie Yea iustly may it bee esteemed the very treasurie of our comfort According as when the Apostle Paul would wishe and pray the greatest comfort yea euen all the true and best and most compleat comfort that might bee to the Church of GOD in the Citie of Corinth hee concludeth his holy Epistle which hee wrote vnto them with this most sweete farewell The grace of our Lord Iesus Christ and the loue of God and the communion of the holy Ghost be with you all Amen To which purpose also call to minde that which is written Iohn Chap. 17.3 and Rom. 5.1.2.3.4.5 and Ephes 2 18. And in the beginning of the first Epistle of the Apostle Peter his entrance is likewise most comfortable from this doctrine of the Trinitie in respect of the consent both of the Father the Sonne and the holy Ghost in the election redemption iustification and sanctification of his people Question NOw the comfort being thus exceeding great to euery true beleeuer it followeth that the obedience of faith ought of singular dutie to be likewise exceeding great I aske therefore in the fourth place of our inquirie concerning this article what is the dutie belonging to the most sweete and full comfort of faith in the most holy Trinitie Answere The dutie hereof is generally all dutie and the same also to be performed in the most dutifull chearefull earnest and constant manner that may bee euen the same which our Christian and holy Baptisme into the name of the most holy Trinitie doth require That it to say that by the grace of our God we doe as becommeth the obedient children of God our heauenly father most carefully indeuour to shewe forth the fruites of the spirit in the obedience of the Gospell of our Sauiour Christ the Sonne of God and that in all things wee worship the vnitie of the Godhead in the Trinitie of the Persons and the Trinitie in vnitie as the Churches of God haue of ancient time right Christianty professed and so doe also euen at this day ExplicatioÌ„ proofe It is very true that you haue answered For Baptisme being the seale of GODS couenant to vs as circumcision was to the Iewes Genesis 17. it doth likewise answerably require of vs that wee
Christian saith in the first Person of the holie Trinitie God the Father so farre as this word Father expresselie leadeth vs. Beliefe in God the Father Almightie THe same our FATHER is called the ALMIGHTIE and for the declaration of the omnipotencie or allmightines of his power by a most noble and admirable effect hee is furthermore intituled in the Articles of our beliefe the maker of heauen and earth Let vs therefore henceforth proceede to these other points Question And first touching the Almightie power of God the Father What ground of holie Scripture haue you for the confirmation and proofe of it Answere In the 10 chapter of the Euangelist Iohn our Sauiour Christ saith My Father is greater then all and none is able to take them out of my Fathers hand And againe Marke 14.36 Abba Father all things are possible vnto thee The Apostle Iohn also 1. Epist ch 4. verse 4. speaking of God the Father saith Greater is hee that is in you to witte by his holy Spirit in the Name and power of his Sonne Iesus Christ then hee that is in the worlde That is to say God is of greater power to preserue vs by his grace then the Diuell and Antichrist with all their hellish craft and power are to pervert and destroye vs. ExplicatioÌ„ and proofe These indeede are plaine Testimonies to prooue the Almightie power of God euen in that hee is the Father the first Person of the holie Trinitie Yea and all the Scriptures The Ground and meaning which speake of the Almightie power of God inindefinitly albeit they may and ought to be referred to the whole Trinitie yet for orders sake which is to be most religiouslie obserued concerning the most holie Trinitie they may be said principally to confirme vnto vs the omnipotencie of the Father and so consequently of the Sonne of the holy Ghost the second and third Persons in the same most blessed Trinitie Such as are these places Genes 18.14 Shall anything be harde to the Lord And Ier 32.27 Is there any thing too harde for mee saith the Lorde Likewise Iob chap 42.1 I know saith Iob thou canst doe all things And Deut 32.39 None saith the Lord by Moses can deliuer out of my hand And 1. Sam 15.29 God saith Samuel is the strength of Israell Read also Isai 8.10 and chapt 43 11 12 13 c. and ch 46.10 And Ps 62.11 Power belongeth to God And Ps 115.3 Our God is in heauen he doth whatsoeuer he will These and all such places doe as was said for orders sake principallie confirme vnto vs the Almightie power of the first Person in the most holie Trinitie God the Father NOwe therefore that wee may goe forward Question What is the meaning of this to beleeue in the Almightie power of God the Father Answere The meaning of it is thus much that by Faith wee are perswaded that as God our heauenly Father is most willing and alâ—o for wisedome knoweth best how so hee is also most able to doe whatsoeuer best pleaseth him both in heauen and in earth for the full and perfect benefit comforte and Saluation of all and euerie one of his electe children ExplicatioÌ„ and proofe The meaning of it is thus much indeed And so we ought euerie one of vs to beleeue as it is euident from the holie Scriptures before alledged The summe whereof is this that as none can take any of the wicked out of the hands of God to deliuer them from his iust vengeance so likewise none can take any of his children out of his hands to bereaue them of his mercie saluation In your answer also it is to very good purpose that you ioyne the power and the will and the wisedome of God together For wee may in no wise seperate them lest wee should deceiue our selues by building vpon false grounds and principles contrarie to the true faith as some doe in their fancie touching the vbique tarie presence of the humanity of Christ in the sacrameÌ„ts c. For it is most certaine that God will not doe all that hee can doe Nay wee may assuredly perswade our selues that hee will neuer doe anie thing which standeth not with the most high honour of his wisdome so to doe Yea to goe further wee may without impeachment to his Almightie power truelie beleeue that hee can doe nothing which should be in the least point to the dishonour of his most excellent Maiestie It is impossible that God should denie himselfe that he should lie that hee should doe anie iniquity c yea that he should not faithfully and to the vttermost performe all whatsoeuer hee hath in his worde reuealed to be his holy will and pleasure to doe Not that there is any inabilitie or weaknes in God but because of the perfection of his power ioyned with the infinit holines of his wisedome mercie iustice faithfulnes c. All true strength is in vertue but all strength of sinne is of corruption and weaknes and hasteneth to vtter destruction This therefore must be our Faith in the Almighty power of our heauenlie Father that although hee can doe all things yet his power is ordered yea limited according to the wisedome and holinesse of his blessed will yea euen of that will which hee hath reuealed to vs in his holie word and propounded to himselfe in his owne vnchangeable Counsell So that it falleth out to be to no purpose for any to reason from the Almighty power of God to confirme any thing that he hath not the warrant of the word that it is agreable to his will to worke as great a worke in the same or like kinde at the least The promise so farre forth as hee may see it to be meete for his glorie and the benefit of his children vnlesse onely to shewe man his owne weaknes and to beate downe his vaine and hautie presumption as Iohn the Baptist reasoneth against the prowde Pharisies Matth chap 3.9 and telleth them that God is able euen of stones to raise vp children to Abraham This may for this time suffice as I trust for the ground and meaning of Faith in the Almightie and Fatherlie power of God Question NOwe what promise haue you that God of his Fatherlie goodnes will vse his Almightie power for the benefit and saluation of all and euerie one of his children both Sonnes and Daughters young and olde small and great Answere In the first verse of the 91. Psalm the holie Prophet of God assureth vs that whosoeuer dwelleth to wit by Faith in the secret of the most High hee shall abide in the shadowe of the Almightie Explication proofe This agreeth with the promse which wee had before 2. Cor 6.18 where the Almightie Lorde promiseth to be a Father to his people and to receiue vs for his Sonnes and Daughters Yea and wheresoeuer the promise is repeated as it is verie often in the holie Scriptures that God is the God of his
creature at all For by him as the Apostle saith further were all things created which are in heauen and which are in earth things visible and inuisible whether they be Thrones or Dominions or Principalities or Powers all things were created by him and for him And he is before all things and in him all things consist Explicatiō and proofe This place indeede being as cleare as the former of the Euangelist Iohn it is also more particular and full then that is For in this the Apostle according to the excellent knowledge which was reuealed vnto him he setteth out the most high excellencie of the most glorious Sonne of God our Lord Iesus Christ in that not onely the inferiour creatures were created by him therfore be inferiour to him but also euen those that are most excellent aboue the rest That is not onely were these visible heauens created by him but also the heauens of heauens as King Salomon calleth them 1. Kings 8.27 Euen those which the Apo vnderstādeth by the third heauen whereunto he was taken vp 2. Cor 12.2 Neither was man onely created by him but also euen the Angells themselues how high soeuer aboue men and by what high names or titles soeuer they may be esteemed whether Thrones as it were the Lords chayer of estate or Dominions by whom it pleaseth his diuine maiestie as by his seruants to execute and administer his gouernment ouer the rest of his creatures or Principalities as chief in any special seruice or Powers as being indued with speciall might and strength most effectually to accomplish the seruice appointed to them according to that Psalm 103.20 And all these are infinitely inferiour to the Sonne of God insomuch as they were created by him not as by an instrument but as by their very Lord and souereigne maker Yea so that though the Angelles bee admitted to bee as the Thrones of God yet they may not bee permitted to sit once at the right hand of the Maiestie of GOD as the Sonne of God is yea euen in that nature of man wherein hee abased himselfe for the deliuerance and aduancement of man Thus therefore I say this testimonie of the Apostle Paul doth most fully as well as most clearely lay open vnto vs the most high excellencie and souereigne dignitie of the Sonne of God from the whole worke of creation the which God the Father hath begunne and perfected all together by him together with the holy Ghost the diuine spirit of them both Read also Eph. 3.9 God hath created all things by Iesus Christ BVt now that we may goe yet one step forward though somewhat slowly and at leysure wading as it were in so high a streame wherein without sure footing the tallest wader may easily be ouerthrowne Question Was the heauen and the earth with the Angels and mankinde and all other creatures made at one instant Answere No but the contrarie is most euident and plaine So it is indeed Shewe therefore in what space of time they were created Question What say you to this Answere The heauens and the earth and all creatures therein euen the whole companie of the thousand thousands of Angels in heauen the Sunne and the Moone and all the Starres of heauen and all earthly creatures in their seuerall kinds they were all created within the space of sixe seuerall daies Explication proofe This also is manifest in the. 1. ch Gen and in the beginning of the second chap verse 1.2.3 Where not onely the finishing and perfecting of all the workes of the creation is assured vnto vs but also the seuerall workes of euery day are distinctly described vnto vs for the more certaine credit of the holy storie which God himselfe hath reuealed and caused by his faithfull Prophet Moses to be recorded and deliuered ouer vnto vs. The ground and first matter of all the Angells and soules of mankind excepted as we must confesse was created at once and in the beginning of the first day but the seuerall kinds were not all finished till the sixt day Question But insomuch as God was able to haue made them all together at one instant why did hee continue the worke of creation so many daies Answere Herein it pleased God to tender our weakenesse to the ende that our mindes which are of themselues vaine and flitting being helde in the distinct consideration of the particulars might receiue our more full instruction concerning the mightie power manifold wisedome and bountifull goodnesse of God expressed therein and so also might be prouoked thereby to giue the greater glory and to powre forth the more plentifull praises and thankesgiuing to his most excellent and diuine Maistie for the same Explicatiō proofe These are sufficient reasons thereof and we cannot sufficiently glorifie and praise the Lord our God for the same I meane not onely for the Creation it selfe but also for the excellent order which the Lord hath obserued in the working of it most graciously and wisely for our better instruction and comfort as by the grace of GOD wee will obserue in the particulars as the occasion shall by the goodnesse of GOD bee offered vnto vs in the examination thereof LEt vs therefore come to the workes of the seuerall daies In which of them were the Angelles and the inuisible heauen created and made Is there any certaine ground for this It seemeth that Moses minded to write nothing of their Creation but to hold himselfe within the compas of the visible creatures for the instruction of the more rude and simple Question What should we say to this Answere Although the Prophet Moses doe in the holy historie of the creation set downe nothing expresly concerning the Creation of the Angels neuerthelesse insomuch as in the processe of his writings hee doth afterward make often mention of them as being the most excellent creatures and seruants of God there is no doubt but hee minded to comprehend them within the compasse of the creation of the heauens And that also most likely in the first day with the first of the creatures as being the chiefe of them euen so soone as GOD had prepared a meete place of heauenly habitation for them Explicatiō proofe It is most likely so indeede I meane as touching the point as it were of the time euen with the first of the Creatures in time as they are the first in dignitie But that they were created within the space of the sixe dayes wherein God perfected all his workes of Creation it may iustly bee a matter of faith and out of all question with vs according to that generall testimonie Gene 2.1 Thus the heauens and the earth were finished and all the host of them And againe verse 2. and verse 3. they are said to be all the workes of God which hee had created and made So that it is plaine that the whole worke of creation was a continued worke without any interruption or intermission from the very first point
The Angels were created most spiritual but finite in substance most mightie wise most holie and righteous in qualitie and in estate and condition most happie aboue all other creatures And the inuisible heauens aboue comparison were created more glorious then are these visible heauens which we daily behold with our bodily eyes Explicatiō and proofe So indeed we may perceiue by that which the holy Apostle Paul writeth 2. Cor 12 4. And by that we read Ps 11 4. For how should it be that the place where God appeareth in speciall maiestie and glorie should not be most glorious We may reason in this case as the Apostle doth in his comparison betwixt the lawe and the Gospell 2. Cor 3 11. If that which should be abolished were glorious then much more shall that which remaineth for euer be glorious Those heauens no doubt shall remaine for euer vnshaken yea vntouched when these shall be changed at the least from that vanitie which hitherto they are subiect vnto And as for the Angels of heauen which for number are innumerable euen thousand thousands as the holie Scriptures assure vs that they were created in substance most spiritual for qualitie most wise and mightie c. aboue all other creatures the same holy Scriptures do plentifully confirme That the Angels are in number aboue all that we can or ought to goe about to take the account of them we may reade Ps 68 17. Dan 7.10 Heb. 12.22 They are innumerable That they are spirituall substances euen such as haue euery one of them a proper beeing and life each of them distinct both in nature qualitie from other it is euident Hebr 1 7. where the Apostle calleth the Angels by the name of Spirits Now a Spirit is not a bodie as a man is as our Sauiour Christ teacheth vs Luk 24 39 howsoeuer they haue diuers times by speciall dispensatiō and as it were by commission from God taken to them some bodily shape substance for a time and afterward laide it downe againe as not belonging or agreeing to their nature But that they are euery one finite and distinct and not of a mixed or confused nature as a man might peraduenture imagine by taking a similitude from the likenes of the aire which is after a sort spirituall it is euident by those actions which are attributed to them sometime to one alone sometime to many together For they moue from place to place They defend and comfort the godly They discomfort destroy the wicked so soone as God commandeth them God hath vsed them for his instruments to giue his lawe to publish his Gospel to declare the secrets of his kingdom and gouernment They do most purely and zealously blesse and praise the Lord continually And hereby also doth it appeare that they are creatures of singular wisedome for else God would neuer vse them in such seruices wherevnto speciall wisedome is necessary Their holines also is thereby manifest as also their religious will nature In which respect they are called holy Angels Luke 9.26 Mat. 25.21 And as we saw from the Apostle Iude before the holy thousands of the Lord. Such were all of them in the beginning by creation But many corrupted themselues and so became as we may say reprobate Angels and are now wicked vncleane spirits and diuels Of the which by the grace of God more afterward Wherefore they onely that continued in their first estate wherin God created them are called the elect Angels to shew that their surenes standeth in the free mercy fauour of God the Father in his Sonne through the holy Ghost in such a manner and vpon such a ground as is vnknowne to vs saue onely that it was the good will pleasure of God it shuld be so But that they are elect the Apostle sheweth 1. Tim. 5.21 These are also for excellencies sake called the Angels of the Lord the Angels of God in many places As also the Angels of heauen and the Angels of light The other are diuels of hell and of darknes c. That the holy Angels yea that all the Angels generally were at their creatiō endued with great power the which also remaineth to the wicked Angels far aboue the power of man though inferior to the power of the good Angels Read Ps 103.20.2 Pet 2 11. We may see it also by the effect 2. Ki ch 19.35 Reu ch 12.7 8. The excellency of the holy Angels doth euery way appeare in that they are reckoned for the neerest vnto God in dignitie glory As 1. Tim 5.21 Mar 8.38 Heb 2.9 Ps 8.5 Read also Mat 25.31 And for that the chiefest excellency and happines of men is this that they shall be like to the Angels And here vpon earth God giuing to Stephen when he witnessed his holy truth before the aduersaries therof a singular grace comelines or beautie of face the same is expressed by a comparison taken from the likenes of an Angel Act. 6 1◠And likewise all excellēcy of speech as we know is expressed by a comparison borrowed from the tongue of an Angel 1. Cor 13.1 Thus then as you answered the Angels were created by God spiritual substances endued with singular power wisedom c. aboue all other creatures And all this is insinuated yea groundedly affirmed though not so plainly expressed opened by the holy wise Prophet of God Moses in the verie first words of the holy Bible in that he saith In the beginning God created the heauens NOw let vs come to the visible works of Gods creation and consider as briefly as we can of the seueral works of euery one of the six daies which it pleased the Lord to imploy about the same Question And first what was the first daies worke of the visible or at the least the more externall creation of God in such order as the Lord created it Answere The principall matter and ground-worke as one may say of all the rest was as we were taught before created at one instant in the beginning of the first day euen all the wide heauen and the huge and thick earth which we see Yet so as the heauen which we see and the whole aire had then no light at all and so continued the space of the whole first night twelue houres at the least together The earth also had no seemely forme or shape neither was it furnished with any creature which now we see it to be in great varietie stored and adorned withall Onely the waters as a deepe poole or deuouring gulfe couered it all ouer and from the face thereof a most blacke and as we may say euen a palpable darkenesse more grosse and thicke then that of Egipt did lift vp it selfe as high and spread it selfe as large as the heauens which are now the instruments of this bright and comfortable light which shineth forth vnto vs. Neuerthelesse so soone as the space of one night that is of
fatherlie care to turne all to the benefite of the soule according to that of the Apostle Paul Romanes 8.28 Wee knowe that all things worke together for the best vnto them that are called of his purpose c. But more particularlie Question What is that admirable manner of the Lord God his most prouident mercifull and Fatherlie gouernment ouer the soules of his children and faithfull seruants Answere VVheras wee are all of vs by nature vaine foolishe prowde and rebellious against God and his word he doth by the gracious power of his holie Spirit through his word so alter and change the hearts mindes and willes of all those that be his that hee maketh them fooles in themselues sheweth them to be in themselues weake also miserable euery way forlorne that so he may make them carefull to seek to be truely wise holie and blessed in him Yea hee leadeth them downe as it were to the lowest pitte of Hell that he may make them fitte at the last to inhabite the highest and most glorious Heauens And all this of his meere grace and fauour in his beloued Sonne our Lorde Iesus Christ euen according to his owne counsell and purpose in him before the world was as was saide before It is verie true For euen herevnto doth the Lord subordinate the course of his gouernment ouer all his other creatures and workes To this purpose hath hee sanctified all his holie ordinances worde prayer Sacraments c. To this purpose doth hee speciallie guide the thoughtes wordes and works of his children censuring rebuking and chastising them so farre as they doe erre and goe astray from him but comforting incouraging and reioycing them in all things wherin they doe well obeying his word and the holie motions of his good Spirit which frameth their hearts of conscience to will and desire that onelie which God willeth c. This your last answere containeth both the effectes and also the cause of this excellent prouidence of God concerning his children For the which I desire that you should shewe some proofe out of the holie Scriptures And first concerning the effectes of Gods most holie gouernment in the altering and changing of the heartes of his chldren of fooles making them wise of weake strong c. Question What ground haue you for the proofe of these things Answere To this purpose the Apostle Paul teacheth vs that wee are not of our selues sufficient no not fitte so much as to thinke a good thought 2. Cor. 3.5 Much rather therefore must the will and the deede be of God Philipp 2.13 For it is God saith the same Apostle who worketh in you the will and the deede euen of his good pleasure And 1. Corinth 12.3 No man can say that Iesus is the Lorde but by the holie Ghost And Romanes 8.14 They that are the Sonnes of God are ledde by the Spirit of God Finallie Galatians 5.22 c. The fruite of the Spirit is loue ioye peace long-suffering gentlenes goodnes faith meeknes temperance against such there is no lawe For they that are Christes haue crucified the fleshe with the affections and luâ—â—es If wee liue in the Spirit let vs walke in the Spirit ExplicatioÌ„ and proofe See the last Answere in the former page These holie Scriptures doe shew in deed the most excellent and admirable worke and gouernment of God concerning the soules of his children To the which purpose also the Apostle saith further Let euery one that seemeth to be wise in this world be a foole that he may be wise For the wisedome of this world is foolishnes with God c. 1. Corinth 3.18.19 Reade also Rom 7.9 c. to the ende And Galat 5.17 Read likewise Reuel 3.17.18.19 Thou saiest I am riche c. and knowest not that thou art wretched c. I counsell thee to buye of mee gold tryed by the fire that thou maiest be made rich c. As manie as I loue I rebuke and chasten be zealous therefore and amend And that the Lorde leadeth his children downe as it were to the lowest pit and raiseth them vp againe from all their feares and sorrowes c. it is euident Psalm 86.13 and Psalm 130.1 And likewise Actes 14.22 The beaten way to the kingdome of God is by manifold affliction and tribulation But in all troubles and afflictions the Lorde standeth by his children as a tender supporter and comforter 2. Corinth 4 8 9. Moreouer how exact a watche and howe prouident a gouernment the Lorde exerciseth ouer his children reade it notablie described Psalm 139.1 c. O Lorde saith the Psalmist thou hast tryed mee and knowne mee Thou knowest my sitting and my rising thou vnderstandest my thought a farre off c. Thou boldest mee straite behinde and before c. Whether shall I goe from thy Spirit c. But all this to the singular benefit of euerie true seruant of God whom God nourtereth as a Father his childe whom hee dearely loueth And as hee dealeth thus watchfullie for euerie one a parte so doth hee for the whole bodie of the Church conioyntlie against the which the verie gates and power of Hell shall neuer bee able to preuaile as our Sauiour Chrâ—st hâ—mselfe assureth vs. Finallie the gouernment of God ouer the soules of his children whether of euerie one apart or of manie or of all together it is to be considered not onely in his long sufferance before their conuersion but also in their conuersion it selfe and for euer after So that if they waxe at any time forgetfull he causeth their owne heartes to smite them as hee did the heart of king Dauid after that hee had sinned in numbring the people hee giueth them troubled consciences he chastiseth them sharplie in their bodies because of the sinne of their soules he taketh awaye all comfort of his Spirit for the time though hee mindeth to restore them to their former ioyes againe But who can expresse the manifold wisedome of Gods most holie prouidence in the gouernment of his children Hetherto of the effectes of Gods most gracious prouidence towardes his Church and euerie member thereof LEt vs now come nowe to the chiefe cause of all The which as was saide is the meere grace and fauour of God Question What ground haue you hereof Answere Because thou wast precious in my sight saith the Lord by his holie Prophet and thou wert honourable and I loued thee therfore will I giue man for thee and people for thy sake Isai chapt 43.4 c. ExplicatioÌ„ proofe The same we may see likewise testified Deut chapt 7. verses 6.7.8 c. and Ezek chapt 16.1.2.3 c. The which testimonies though they respected more particularlie the Church of the Iewes yet by them it is euident what manner of affection the Lord beareth towards his whole church both of Iewes and Gentiles and also what is the true cause of all the dignitie and happinesse of the Church euen the free loue and adoption or acceptance
of doe faile According to that 2. Cor. 1.8.9 Bretheren saith the Apostle Paul we would not haue you ignorant of our affliction which came vnto vs in Asia how wee were pressed out of measure passing strength so that we altogether doubted euen of life Yea we receiued the sentence of death in our selues because we should not trust in our selues but in God who raiseth vp the dead So then as the tempest trieth the marriner and the battaile the souldiar so doth affliction the faithfull Christian And that experience of Gods assistance in trouble and of his deliuerance out of trouble confirmeth and strengtheneth faith it may appeare by that which followeth in the 10. verse of the same first Chapter of the 2. Epistle to the Corint Wherein the Apostle writeth further concerning himselfe and Timotheus that they trusted that God who had deliuered them from so great a death and did deliuer them would also yet thereafter deliuer them still Read also 2. Tim 4.17.18 The Lord assisted me saith the Apostle and strengthened me that by mee the preaching might be fully knowne and that all the Gentiles should heare and I was deliuered out of the mouth of the Lion And the Lord will deliuer me from euery euill worke and will preserue me to his heauenly kingdome to whom be praise for euer and euer Amen And in the holy storie Dauid being strengthened by the Lord to preuaile against the Beare feared not to incounter against the Lion and hauing ouercome the Lion he feared not to try the combate with the armed giant Goliah Read also Psalm 23. Thus it is true that faith groweth and is heartened and made bold by experience of Gods former assistance and deliuerance Fiftly that affliction quickeneth and prouoketh the faithfull to praier it is also so certaine that he who hath no care to pray to God in his affliction may be truly said to haue no faith or at the least that it is for the time violently smothered and concealed in him The time of affliction is a speciall time of Praier Iames chap â— 13 And Psalm 50.15 Call vpon mee saith the Lord in the day of thy trouble And Rom 8.15 The Apostle Paul teacheth that it is a principall effect of the holy spirit of adoption to teach incourage and strengthen the children of God in all their necessities to cry Abba Father And verses 26.27 The spirit helpeth our infirmities c. And whether I pray you should children goe but to their Father when they bee in any distresse Hee is a foolish or proude childe whosoeuer hee be that will not seeme to bee beholding to his Father for his reliefe and succour It is doubtlesse and ought to bee the kindly affection of the children of God to let no affliction passe without the sanctification of Praier that so it might bee sanctified and blessed to their benefite Sixtly that God blesseth affliction to worke patience and meeknes yea the increase of so excellent a grace it is expresly affirmed Rom 5.3 Tribulation bringeth forth patience and patience experience and experience hope and hope maketh not ashamed And it may further appeare by that which we read Iames chap â— 4 For if patience haue the perfect worke as the Apostle teacheth it maketh those that doe so continue and cherish it that they be intire lacking nothing For to such it is aboundantly sufficient vnto them that they are sure they haue the Lord for their portion They knowe that he that shall come will euen come shortly and that hee will nâ—t tâ—â—ie and that hee will bring his reward with him Behold therefore how beneâ—iciall aâ—fliction is euen by the causing or rather occasioning of this excellent grace of patience and meekenes Whence it is also that both the afflicted and the mâ—eke are called in the holy Scriptures by one and the sâ—â—e nâ—me as it were For Hhanauim notâ—th the one as well as the other Psal 76.9 Zech. 2.3 Amos 8.4 and in diuers other places And hence also it is that we learne to moderate our iudgement concerning the afflicted and to bee farâ—e from rash condemning of them as if God had cast them off c. For that good fruite which through the blessing of God we find in our selues by our own afflictions causeth vs the rather to hope wel of Gods mercie toward those that are likewise afflicted And the rather also because we vnderstand that God liketh weâ—l of such and pronounceth them blessed So we reade Psal 41. from the begâ—nning of the Psalme The same likewise frameth our hearts to commiseration and mercifull dealing toward them aâ— in the same Psalme we are not obscurely admonished Which also is according to the expresse commandement of God Exod. 22.21 and Leuit 19 3â— 34 Thou shalt loue the stranger as thy selfe for ye were stranger in the lanâ— of Egipt Moreouer that former trialls and those more gentle doe hearten against greâ—t r it may be euident by that which was obserued concerning the fift branch of this Anâ—â—â—re Wee are indeede of oâ—r sâ—lues altogether vnapt to beare 〈◊〉 â—itly â—nd mâ—â—kely the least affliction which God lâ—iâ—â—h vpon vs. Behold therefâ—re the excellent wisedome and mercie of our GOD in that sometimes for a sâ—asâ—n as was saide he layeth a greater vpon vs that so hee may wiâ—â—e vâ— tâ— be the more willing to submit our selues â—o some lesser the which he seeth meete moâ—e ordinarily to exercâ—se and humble vs withall We make much of a little a king of our finger or of some tâ—â—fling losse c. But wheÌ„ God beginneth to call into question our whole welfare touching either bodilie health oâ— ouâ—â— aâ—d estate then we see the vanity of our former nicenesse in our vsuall complâ—â—ning for euery little or nothing Finally thaâ— God teacheth vs by want of health for a time to vse it better and to bee more thaâ—kfull for it when it pleaseth him to restore it vnto vs againe and so in the rest of his benefits it standeth with good reasoÌ„ in so much as â—hereby we vnderstand much better of what price and value they are Likewise we learne thereby from whom we receiue them and in whose power it is to take them away againe at his owne pleasure And therefore that wee ought to be mo e and more carefull to glorifie him in the inioying of them and nâ—t to serue our owne wicked lustes by them It is a common saying and câ—mmon exâ—erience proâ—eth â—t â—o bee true that by wanting rather then by enâ— ying Carenâ—o magis quam fruendo wee discerne the greatnes of a benefit Mucâ— mo e miâ—ht bee saide concerning the manifold fruite and benefit wâ—en comme h to the children oâ— God bâ— the fatherly afflictions corrections and 〈…〉 God ouâ— heâ—uenly Father as was answâ—red Fâ—r God no doubt dot â—y â—hâ—m teach vs many thinges as was also obserued once before the 〈…〉 not otherwise learne so well Such as are the deniall of our sâ—â—â—â— the contempt of this
attributed vnto him doe declare Iesus Christ the onely Sonne of GOD our Lord. And then they doe teach vs more particularly and by piecemeale as wee may say First after what manner this second Person of the holy Trinitie God the Sonne tooke mans nature and therein did manifest himselfe namely in that we professe that we doe beleeue that in respect of his humane nature he was conceiued by the holy Ghost and borne of the Virgin Mary Secondly they doe teach vs in what order hee did in the same his humane nature execute his Office here vpon earth specially his high Priesthood which is one chiefe and principall part thereof in that as it followeth in the Articles of our faith we professe further that we beleeue in him as hauing suffered vnder Pontius Pilate and as being crucified dead buried and descended into Hell Thirdly they teach vs concerning the same second Person the Sonne of God our Lord Iesus Christ how he hath by his exaltation declared himselfe to haue obtained of the Father all whatsoeuer he had humbled himselfe and suffered for before euen our perfect redemption iustification and saluation in that it followeth Hee rose againe the third day and ascended vp into heauen Fourthly they doe teach vs what our Lord Iesus Christ the Sonne of God doth for vs still to the perpetuall confirming and vpholding of all that he hath once obtained in that we professe yet further that we beleeue He sitteth at the right hand of God the Father almightie to wit as a continuall Mediator and Intercessour by vertue of his former sufferinges and obedience on our behalfe Finally the Articles of our faith doe teach vs what the same our Lord Iesus Christ the Sonne of God wil doe at the last for the perfecting of all things to the end that we and all the elect of God may haue the full fruition of all the benefites of our redemption for euer in so much as he is in this respect ordained of God to be the Iudge of the world and therefore shall come againe frâ—m heauen to giue a finall sentence vpon all people at the end of the world according to the wordes of our Beleife From thence shall he come to iudge both the quicke and the dead So then wee cannot but easily perceiue that there are many things of the greatest waight and importance that which we are to inquire and consider off in this part of our beliefe And first and foremost wee haue this singular great mysterie yea euen a double mysterie laid before vs in that the Articles of our faith doe giue vs to vnderstand that we are 〈◊〉 beleeue not onely in the Sonne of God the second Peâ—son of the most holy and glorious Trinitie considered simply in his Godhead by relation to the Father in a distinction of the second Person from the first but also as he hath now by reason of his incarnation a distinction of nature in the same his diuine Person in that he is both God and man Great is this Mysterie of godlines as the Apostle Paul doth worthily call it that God is manifested in the flesh iustified in the spirit c. And it is most worthily with all diligence and in most holy and humble reuerence to be inquired into of all Christians NOw therefore let vs henceforth very diligently and with all holy reuerence as we haue promised inquire of these most weightie points of our Christian faith according to our former course from the ground and warrant of the holy Scriptures of God Beliefe in God the Sonne both God and man in one diuine Person of a Mediator betwixt God and man Quest And first of all what ground haue you The Ground and warrant of it that we are to beleeue in the second Person of the most holy Trinitie not onely as he is God simply considered in his Deitie but also as he is both God and man in the vnion of either nature in one and the same most holy and diuine Person Ans In the beginning of the 14. chap. of the Euangelist Iohn we haue an assured grouÌ„d from the testimonie of the same most holy and diuine Person himselfe who is the very truth and cannot but giue a most faithfull and true testimonie in all things whereof hee speaketh Reâ—earse the wordes of the text Which are they Question He saide to his Disciples Let not your heart bee troubled yee beleeue in God beleeue also in me Answere Explica ioÌ„ proofe This place doth plainely confirme it vnto vs indeede For who was he that spake thus to his Disciples but he that was in the very true nature of man daily and familiarly conuersant among men euen one in all thinges like to those vnto whom he spake as touching his humane nature sinne onely excepted And these wordes of our Sauiour they were a part of his last Sermon to hiâ— Disciples Wherein he doth before haâ—d most louingly and sweetly comfort his Disciples against the trouble and offence of his reprochfull death and of his bodily departure from them the which our Sauiour knowe right well would shake his Disciples saith Hee is therefore very earnest in exhorting and incouraging of them to bee constant both in faith toward him and also in loue among themselues c as wee shall haue occasion in the particulars to declare more fully hereafter In the meane season let vs well obserue to our present purpose that these words of our Saui to his Disciples did not onely teach them but they are also of singulaâ— vse to teach vs and all Christians euen to the ende of the world how we are to beleeue in the Sonne of God our Lord and Sauiour That is to say euen a we doe beleeue in God the Father himself For so doth the speâ—ch of ou Sâ—uiour giue plainely to vnderstand in that â—e saith Yee beleeue in God beleeue also in me Or as some read the sentence interrogatiuely Doe yee beâ—eeue in God Beleeue also in me As though â—ee should say Howsoeuer you shall see indeede that I am in respect of my humanitie mortall and must shortly dye yet be ye not discouraged waite a while and yee shall see my diuine power more eff ctuaâ—ly manifested and confirmed tâ—ereby vnto you In the meane while alsâ— sâ—e hat ye doe not forget that I am very God equall to the Father in Godhead as I haue taught ye heretofore as well as I haue euery way shewed my selfe to bee very man like to your selues in the common frailtie of mâ—ns nature And therefore see that yee cease not to put your trust in me as in your Sauiour and redeemer Such is the plaine testimonie of our Sauiour CHRIST concerning his Godhead And as wee reade also 1 Iohn 3.23 It is the commandement of the Father saith our Sauiour that we doe beleeue in the Sonne And therefore it must needes followe that he is God For we must beleeue in no creature concerning saluation seeing there
at the things which were reported by them And verse 20. it is further testified concerning the Shepheards themselues that they returned glorifying and praising God for all that they had heard and seene as it was spoken vnto them And concerning the blessed Virgine Marie it is said verse 19. That she kept and pondered all in her heart Moreouer concerning the wise men we read Matth cha 2. And not onely of their reuerend estimation of our Sauiour as the whole history sheweth but also of their great trauell as we read in the latter end of the first verse Of their boldnes verse 2. Of their ioyfulnes without all offence at the externall basenes of our Sauiours birth and of their homage and worship done vnto him verses 10.11 And last of all of their circumspection and care to performe their faithfull allegiance verse 12. Concerning in the example of Simeon wee read Luke ch 2. verses 28.29.30.31.32 Hee tooke our Sauiour vp in his armes and praised God and said Lord nowe thou doest let thy seruant depart in peace according to thy word for mine eyes haue seen thy saluation c. Read also verses 34.35 Behold this child is appointed for the fall and rising of many in Israel Finallie concerning the Prophetisse Anna we read as it foloweth in the same chapter verse 36. Ther was a Prophetisse one Anna c. And verse 38. She comming at the same instant vppon them confessed likewise the Lord and spake of him to all that looked for redemption in Ierusalem All which examples no doubt are recorded The daÌ„ger of not beleeuing this Article not onelie for the discourse and explanation of the holie Storie but also for our instruction and like imitation vpon the same considerations which moued them both to thinke speake and doe as they did THe duties therfore of faith concerning this Article beeing such as haue bene described now in the last place of our inquirie what is the danger of not beleeuing in our Sauiour Christ the eternall Sonne of God borne in due time Question verie true man of the Virgine Marie The holie Apostle S. Iohn teacheth and verie earnestlie affirmeth that euerie Spirit which confesseth not that Iesus Christ is come in the flesh Answere is not of God but that this is the Spirit of Antichrist Hee doth so indeede as we reade in the 3. verse of the fourth chapter of his 1. ExplicatioÌ„ and proofe Epistle And there is verie good and necessarie reason why he should teach so For he that denieth the truth of the humane nature of Christ denieth the comming of Christ yea and all the fruites and benefits both of his birth and also of his whole life and death And therin he is an open aduersarie to God and his Christ as the word Antichrist it selfe giuen for the title of such plainly sheweth according to the Greeke language And beside that insomuch as it is a grace of the Spirit of God to teach Christians to confesse that according to this Article of the Christian faith Iesus Christ is come in the flesh as the Apostle saith in the former verse it must needes be that all such as denie it are of the Spirit of Antichrist and be therein open aduersaries to God who hath sent his Sonne in the flesh trulie Conceiued by the holie Ghost Such Antichristes and aduersaries both to God and his Sonne our Lord Iesus Christ were the Simonianites Valentinians Marcionites Apollinaristes and many other sortes of heretikes as they haue bene rehearsed before in the Article of his Conception by the holie Ghost with their seuerall heresies against the humane nature of our Sauiour The beliefe of all which heretikes was no doubte nothing better then an aierie and vanishing beliefe euen a shadow and spectrum of faith and no true faith in deede euen answerable to that which they held that our Sauiour had no true bodie but onely an outward appearance of a bodie and which as the Diuell bewitched them to thinke was but a spirituall or aierie thing of some strange coÌ„position not like vnto ours c. And thus by the goodnes of God wee are come to an ende of our inquirie concerning the Article of the birth of our Sauiour Christ according to the propounded order of our course NEuerthelesse vpon some good consideration wee will yet more particularlie inquire as in way of an appendix why the name of the Virgin Marie is mentioned in this Article of our beliefe For it is verie vnskilfullie yea most wickedlie and blasphemouslie misconstrued by manie as though Marie herselfe had bene such a one as had bene conceiued without sinne to the ende that in respect of her owne puritie of nature our Sauiour might be borne and brought forth of her without all spot of sinne Whervpon also haue followed these hereticall conclusions that she is to be esteemed for our Ladie here on earth and a Queene in heauen therfore to be pictured with a crowne vpon her head so painted in Church windowes c with an opinion that shee hath power and autoritie to command her Sonne and therfore is to be praied vnto c. But all these are false causes coined in the deceiuable shop of mans superstitious and idolatrous braine to be vtterlie condemned and abhorred of all true Christians as intollerable blasphemies against God and most hainous iniuries done to the blessed virgin Question I aske therefore what be the true causes or reasons which may be beleeued to be such indeed Answer First for the more full certaintie or perspicuitie plainenes of the holy history it selfe Secondlie that our beliefe might be so much the more eâ—â—aâ—e and vnfoulded concerning the truth of the humane nature of our Sauiour Thirdlie that as hath bene said alreadie shee might be had in memorial for a notable example to vs of beleeuing in Christ and of obeying his Gospel and of blessing praising and magnifying the name of God for our saluation which is brought to light by the incarnation and manifestation of him ExplicatioÌ„ proofe These are the true causes indeed as may be discerned by that which hath ben set downe before For how can God be sufficientlie praised for this most gracious worke of his And what place is ther left for any doubting seeing not onely according to the prophecie of Isaiah it is testified that the Mother of our Lord was a Virgine notwithstanding the conception and birth of this childe but also seeing it is particularlie described vnto vs who that holie Virgine was by her name by the place of her dwelling by her parentage in that shee was the daughter of Elie by her husband to whom she was first betrothed and afterward married by her kindred in that Elizabeth the mother of Iohn Baptist was her Cosine c. Luke chap 1.26 c. and ch 3.23 We cannot denie but the Papists are ready to alledge other causes namelie because as they teach the blessed Virgin is to be honoured
and earthlie reasonings wherin the Diuel will easily goe beyond vs but to the written word of God which God hath established for a most sure and infallible refuge and direction vnto vs. And hereby it may euidentlie appeare how necessarie a dutie it is for euerie Christian euen to his owne safetie and as the onelie preseruatiue against his vtter ouerthrow yea against his eternal destruction to be well acquainted and stored with the word of God that wee may therby discerne aright which are the temptations of the Diuell For otherwise it is an easie matter for him to delude vs when the Diuell shall tempt vs to steale if wee haue not the 8. commandment in a readines to replie against him and say in our heartes and in the feare of God It is written Thou shalt not steale Nothing else shal be a â—â—fficient counterpoison against the tentation And the same is true coÌ„cerning all the rest when any of vs shall be tempâ—ed to vncleannes to reuenge to contempt of our gouernours to profanesse to swearing to idolatrie c. Assuredlie of we haue not the word written in our hearts to alledge It is written in the booke of God Thou shalt not commit adulterie Vengeance is mine Honour thy Father and thy mother c ther is no sufficient helpe for resistance but wee shall fall downe like wounded men before the Diuell Fâ—nallie seeing as was said before the Diuel is continuall in temptation though God will not suffer him to be alwaies alike vehement and pressing therfore let vs be continuallie in our watch ward against him especiallie then when anie pricke in the flesh the messenger of Satan as the Apostle Paul speaketh shall be neare at hand soliciting vs as it were to anie speciall sin either secrete or open of the fleshe or of the Spirit of what sorte so euer it be And alwaies let vs haue in minde this incouragement which the Lorde himselfe geueth vs to vnderstand by his Apostle Iames that if wee resist the Diuel he shalt flie from vs. chapter 4.7 The ground of which comfort is this that our Sauiour Christ hath vanquished the Diuel on our behalfe as is most cleare by this historie of his tentations Thus much therfore concerning the hard entrance or preparation of our blessed Sauiour vnto the execution of his most holie and happie publike ministerie for vs according to the will of God and according to his owne voluntarie good will toward vs that hereby it might appeare euen from the beginning that the Diuel must be vanquished by him or else we could not be saued but must abide for euer most miserable and slauish vassalls vnto him and so to lye eternallie vnder die wrath of God together with him LEt vs now goe on and see how our Sauiour Christ doth publikely execute his most gracious and high office and ministerie wherevnto he was thus most sufficientlie called and euery way fitted and prepared Wee will consider of this publike ministerie of his from the more neare beginnings both for doctrine and also for miracles and so forth to the further proceeding of it The which beginnings though they may seeme to haue bene in weakenes at the first as the Sun in the rising yet they shal be found to gather strength as it were with a swift course of the wings therof and waxe brighter brighter vntill the high noone of the day Question First therfore what ground of holie Scripture haue you for the declaration of the beginnings of the doctrine of our Sauiour which is that whereof we are first to inquire Answere Wee haue these beginnings faithfullie set down and recorded in the first chapter of the Euangelist Iohn as it followeth after that wher we lefte concerning Iohn the Baptistes pointing out of our Sauiour with the finger from the 37. verse to the end of the chapter Let vs heare the words of the Euangelist Question Read or rehearse them out of your book How doth the holie Euangelist record report these things vnto vs 37 It followeth thus Answer And the two Disciples heard him that is they heard Iohn the Baptist their Maister speake that is vsing these wordes concerning our Sauiour beeing then in their sight Beholde the Lambe of God and they followed Iesus 38 Then Iesus turned about and saw them followe and he said vnto them What seeke ye And they said vnto him Rabbi which is to say by interpretation Master where dwellest thou 39 He said vnto them Come and see They came and saw where he dwelt and abode with him that day for it was about the tenth howre 40 Andrewe Simon Peters brother was one of the two which had heard it of Iohn and that followed him 41 The same found his brother Simon first and said vnto him wee haue found the Messias which is by interpretation the Christ. â—2 And he brought him to Iesus And Iesus beheld him and said Thou art Simon the sonne of Iona thou shalt be called Cephas which is by interpretation a stone 43 The day following Iesus would goe into Galilee and found Philippe and said vnto him Followe mee 44 Nowe Philippe was of Bethsaida the citie of Andrew and Peter 45 Philip found Nathanael and said vnto him We haue found him of whom Moses did write in the Law and the Prophets Iesus of Nazareth the sonne of Ioseph 46 Then Nathanael said vnto him Can there any good thing come out of Nazareth Philip said vnto him Come and see 47 Iesus sawe Nathanael comming vnto him and said of him Beholde indeed an Israelite in whom is no guile 48 Nathanael said vnto him Whence knewest thou me Iesus answered and said vnto him Before that Philip called thee when thou wast vnder the figge tree I saw thee 49 Nathanael answered and said vnto him Rabbi thou art the Sonne of God thou art the King of Israel 50 Iesus answered and said vnto him Because I said vnto thee I sawe thee vnder the figge tree beleeuest thou thou shalt see greater things then these 51. And he said vnto him Verilie Verilie I say vnto you hereafter ye shall see heauen open and the Angels of God ascending and descending vpon the Sonne of Man ExplicatioÌ„ proofe Here are the beginnings of the doctrine of our Sauiour Christ verie faithfullie recorded vnto vs small indeede in outward appearance but great and mightie and most gratious in effect as they will appeare to all that shall duelie consider them They haue ben by preaching laid open to you at large as you know Now we can but cursorilie call to minde a briefe summe of these excellent things And first concerning the entertainment which our Sauiour gaue to Andrew his companion whether it was Iohn the Euangelist who vseth to conceale his owne name or any other it was kinde indeed but verie simple and plaine in these words Come and see Neuerthelesse this is wonderfull that these two tarrying with our Sauiour but one night should see heare those
Apostles meaning to teach the same thing Heb. 5.7 in the Epistle to the Hebrewes where hee writeth that Christ was heard out of his feare some translate it reuerence or pietie but how vnfitly the matter it selfe and the very manner of speaking proueth it Christ therefore praying with teares and with a mighty crie was heard out of his feare not to be free from death but not to be swallowed vp of death as a sinner because in that place he had put our person vpon him And truly there can be imagined no more dreadfull bottomlesse depth then for a man to feele himselfe forsaken and estranged from God and not to be heard when hee calleth vpon him euen as God himselfe had conspired to his destruction And euen so farre wee see that Christ was throwne downe that by inforcement of distresse he was compelled to crie out My God my God Psal 22.2 Math. 27.46 why hast thou forsaken me For whereas some would haue it taken that hee so spake rather according to the opinions of others then as hee felt in himselfe that is no cause probable for as much as it is euident that this saying proceeded of anguish euen from the bottome of his heart Yet doe we not meane thereby that God was at any time his enemie or angry with him Vidâ— Cyril lib. 2. ae rec fide ad Regi For how could hee be angrie with his beloued Sonne vpon whom his minde rested Or how could Christ by his intercesâ—ion appease his Fathers wrath towards others hauing him hatefully bent against himselfe But this is our meaning that hee sâ—ffered the grieuousnes of Gods seueritie for that hee being striken and tormented with the hand of God did feele all the tokens of Gods displeasure when hee is angry and punisheth Whereupon Hilarie argueth thus Lib. 4. dâ— Trinit Lib. 2. Lib. 3. that by his going downe we haue obtained this that death is slaine And in another place hee agreeth with our iudgemeâ—t as where he saith The Crosse death and hell are our life Againe in another place The Sonne of God is in hell but man is caried vp to heauen But why doe I alledge the testimonie of a priuate man when the Apostle affirmeth the same rehearsing this for a fruite of his victorie that they were deliuered who were by feare of death all their life long subiect to bondage It behoueth therefore that hee should ouercome that feare which naturally doth continually torment and oppresse all mortall men which could not be done but by fighting with it Moreouer that his feare was no common feare or conceiued vpon a slender cause it shall by and by more plainely appeare So by fighting hand to hand with the power of the diuell with the horrour of death with the paines of hell it came to passe that hee both had the victorie of them and triumphed ouer them that we now in death should no more feare those things which our Prince hath swallowed vp Here some lewd disposed persons though vnlearned yet rather moued by malice then by ignorance Crie out that I doe a hainous wrong to Christ because it is against conueniencie of reason that hee should be fearefull concerning the saluation of his soule And then they doe more hardly enforce this cauillation saying that I ascribe to the Sonne of God desperation which is contrary to faith First they doe but malitiously moue controuersie about Christs feare and trembling which the Euangelists doe so plainely report For a little before that the time of his death approached he was troubled in spirit and striken with heauines and at his very meeting with it hee beganne more vehemently to tremble for feare If they say that hee did but counterfet it that is too foule a shift We must therefore as Ambrose truly teacheth boldlie confesse the sorrowfulneâ— of Christ vnlesse we be ashamed of his Crosse And truly if his soule had not beene partaker of paine he had beene onely a redeemer of bodies But it behooued that hee should wrastle that hee might raise vp them that lay downe And his heauenly glory is in such sort nothing at all impaired thereby that euen heerein gloriously shineth his goodnes which can neuer be sufficiently praised in that hee refused not to take our weakenes vpon him From whence also is that comfort of our anguishes and sorrowes which the Apostle setteth before vs that this mediator did feele our infirmities that he might be the more earnestly bent to succour vs being in miserie They say that that thing which is euill of it selfe is vnworthily ascribed vnto Christ As though they were wiser then the Spirit of God which ioyneth these two things together that Christ was in all things tempted as we are yet that he was without sinne Therfore there is no cause that the weaknes of Christ should make vs afrâ—ide whervnto he was not by violence or necessitie compelled but of meere loue to vs and of mercie was moued to submit himâ—â—fe And whatsoeuer he of his owne will suffered for vs Heb. 4.15 deminisheth nothing of his power But in this one pointe are these backbiters deceiued that they doe not perceiuâ— in Christ such an infiâ—mity as is cleane â—ree from all fâ—lt spot because he kept himself within the bounds of obedience For wheras ther can be found no moderation in our corrupt nature wherin all our affections doe with troublesome violence exceed all measure they doe wrong to measure the Sonne of God by that standard But wheÌ„ man was in his vncorrupted estate then there was a moderation bearing swaye in all his affections to restraine excesse Wâ—erby it might well be that hee was like vnto vs in sorrowe dread and fearfulnes and yet that by this marke hee differed from vs. Being so confuted they leap to another cauillâ—tion that though Christ feared death yet he feared not the curse wrath of God from which hee knew himselfe to be in safetie But let the godly readers weigh howe honourable this is for Christ that he should be more tender more fearfull then the most of the base sort of men are Theeues other euill doers doe wilfullie hast to death many doe with hautie courage despise it some other doe mildâ—lie suffer it But what resolution or fortitude were in this that the Sonne of God should be dauÌ„ted with horrour well neare altogether astonished with it For euen that which among the common sort might be accounted exceeding strange is reported of him through vehemencie of griefe verie droppes of blood did trickell downe from his face Neither did he this to make a shew to the view of other seeing hee sent vp his grones vnto his Father out of companie in a secrete corner And this putteth it out of all doubt in so much as it was needfull that Angells should come downe from heauen to relieue him in an vnwonted manner of comforting How shâ—mefull as I say should this haue bene to be
deferre till wee come to the death it selfe following the course of the holy story Onely let vs from hence beare in mind that we haue from the most graue and testamentary witnesse of our Sauiour himselfe a most vndoubted and sure ground of the full and absolute perfection of it to all purposes for the which it pleased him to tast of death as the holy Apostle speaketh THis interim obserued and laide vp in our mindes let vs now come to the last and most immediate speech of our Sauiour next the sâ—me his most holy and propitiatorie death That was this Father into thy hands I commend my Spirit A speech likewise of very great importance full of excellent direction both for the ground and comfort of a liuely faith as also for direction in sondrie duties concerning the right manner of a Christian death And to note the importance of them it is to singular good purpose that the Euangelists both Matthewe Marke and Lâ—ke doe all report vnto vs that our Sauiour Christ vttered these his last wordes with a loud and mightie voice as hee had done the foâ—mer My God my God why hast thou forsaken me For whereas the Euangelist Matthew saith that he cryed againe with a loud voyce the EuaÌ„gelist Luke telleth vs that those aboue mentioned Father into thy hands I commend my Spirit were the wordes which he spake the second time with so loude a voice The loudenes of the voice therefore giueth plainly to vnderstand that as our Sauiour would haue all most audibly to heare them being there present and all other to heare of theÌ„ by the preaching of his Gospel according to the faithfull record of the holy Euangelists so no doubt that he would stirre vp all by this so loud sounding a voice to consider diligently of them according to the like practise of our Sauiour to the same purpose Iohn chap 7.28 Then cryed Iesus in the Temple as he taught c. And verses 37.38 In the last and great day of the feast Iesus stood and cryed saying If any man thirst let him come to me and drinke c. And chap 11 43. He cryed with a loud voice Lazâ—rus come forth And chap 12.44 And Iesus cried and said he that beleeueth in me beleeueth not in me but in him that sent me c. Concerning these words therfore let vs first coÌ„sider the reasons why our Sauiour vttered them with so loud a voice and then the meaning of the wordes themselues Touching the loudnes and strength of the voice our Sauiour being now at the point of death would giue to vnderstand that he died not as other men by a meere necessarie fainâ—ing and feebling of the spirits of the naturall life but most voluntarily to most singular endes and purposes aboue the death of any other man according to that which he had said before of himself Iohn 10.17.18 Therefore doth my Father loue me because I lay downe my life that I might take it againe No man taketh it from me but I lay it downe and I haue power to take it againe this commendement haue I receiued of my Father The which words notwithstanding wee are so to vnderstand that wee doe in no wise denye the truth of his naturall death and of his humane infirmitie and passion therein though by his diuine power hee ouerruled all so that notwithstanding as the Apostle Peter saith Hee was put to death concerning the flesh yet hee was quickened in the spirit and had the power of life and death in his owne hande according to the decree and determination of God and was not left to the will and pleasure of wicked men Iesus Crucifixus sic ex causa natural efflauit animam nimirum ex violentia cruciatibus quos in tam crudeli supplicio passus erat vt tamen separatio animae a suo corpore procederet a pura ipsius voluntate Beza Hom in hist pass 32. And to the same ende did our Sauiour lay down his life sooner then was ordinarie in that kinde of execution which caused Pilat to marâ—el as we read Mark 15 44 And the Centurion before him verse 39. Secondly our Sauiour Christ vttered these last words Father into thy hands I commend my spirit with like loud voice as he did those My God my God why hast thou forsaken me that it might euidently appeare that hee continued yet in the same dolour and distresse Neuertheles in the third place hee would make it known vndoubtedly in his church to all beleeuing Christians that howsoeuer his sufferings were exceeding great yet he did nothing doubt of his preuailing against them nor of his dying in peace So that I say euen for this cause also we may well conceiue that our Sauiour Christ to put the matter out of all doubt would the rather as mightily vtter these words which are most cleare words of a most perfect and liuely faith Father into thy hands I commend my spirit as those former words My God my God c. according to that saying of our Sauiour Iohn 11.41.42 Father c. I know thou hearest me alwaies but because of the people that stand by I said it that they may beleeue that thou hast sent me And to the same purpose let vs now after the reasons of the loudnes of the voice come in the next place to coÌ„sider of the meaning of the words theÌ„selues And herein that which is in the first place is worthy to be principally weighed of vs that as our Sauiour Christ called God his Father at his heauie enterance into his sufferings Father if it be possible let this cup passe from me And in the middest of them Father forgiue them for they knowe not what they doe So hee doth now in the conclusion of them call God his Father Father saith he into thy handâ— I commend my spirit Neither doth he call him so either then or now in respect of the vnitie of the Godhead and because he is the naturall eternal Son of the Father onely but rather in regard of that loue and fauour which he is assured of from him on our behalfe euen in respect of this that he is the naturall Sonne of fraile man hauing taken our nature to his diuine nature in the vnitie of one Person of a mediator and therein hath fulfilled all righteousnes and now at the point of death vttering these his last words had euen perfited his sufferings for our sins to the full satisfaction of the diuine iustice and to the reconciling reducing of vs into the most gratious and blessed fauour of God In these respect I say doth he with most full perfect assurance of the most full and perfect loue of God both toward himselfe and for his sake toward all whom he had redeemed reconciled call him by the name of Father And in the same assurance doth he commend his spirit that is to say his soule for soâ—s the word Spiâ—it vsed often as 1. Cor. 6.20 Act.
to seek the liuing among the dead we see that forgetfulnes of holy doctrine neglect of due care to vnderstand it which is a forestalling of memory they are sins to be sorrowed for to be watched against c. Fourthly in that the Angel as also our Sauiour himselfe did command incourage these women to go with speed to the disciples the tender care of the Lord appeareth who would not haue vs continue long but speedily to breake off vnprofitable and causelesse sorrowes yea to comfort our selues according to all causes of comfort specially according to those of our eternall saluation which he is most carefull to make knowne vnto vs. Fiftly in that the holy Angel maketh speciall mention of Peter the same tender and mercifull care of the Lord toward sinners doth yet more liuely appeare because hee would haue Peter in special maÌ„ner comforted against his special discomfort euen against that most deepe sorrow which no doubt yet lay in his bosome for his grieuous fall Sixtly in that both the Angell and also our Sauiour himselfe biddeth the women tell his disciples that according as he had promised before his death so he would now go before theÌ„ into Galile and that there they should see him this sheweth that the Lord is like minded now as he was before euen to delight to shew himselfe to further his work rather in mean places among the poorer of his people where his Gospel is more willingly imbraced theÌ„ in places of greater reckoning in the world and among the richer sort of men where both hee and his Gospel it vsually most contemned and reiected as it was at this time especially in the Citie of Ierusalem Finally in that the women fall downe at the feet of our Sauiour worship him it is manifest that they did perfectly know and discerne him from all men in the world as we may say to be our Sauiour and no other but he Explication and proofe It is manifest indeed For otherwise they would not haue fallen down before him worshipped him and that with such a religious mind I doubt not as it is not lawful to yeeld to any creature but to him onâ—ly who being true man is also the very true eternall sonne of God This therfore among the rest may iustly be a certaine confirmation vnto vs euen vpon the certaine knowledge of these faithfull godly women that our Sauiour is vndoubtedly risen again And touching the other branches of your answer First of all it is likewise out of all question that they who with a dutiful affectiâ—n seek after the knowledge and faith of our Sa Ch are a thousand fold more blessed then the wicked aduersaries who any way set theÌ„selues against him as the gratious dealing of the Lord with theÌ„ euen here in this world doth shew in that he coÌ„forteth all such by his holy Spirit and giueth them inward peace of conscience But at the last daie hee will most perfectly declare it when all such shall see the Lord in his glory to their vnspeakable coÌ„fort the rest shal be so terrified that they would gladly that the huge mountaines rocks might fall vpon theÌ„ to hide them froÌ„ his presence Reuel 6.16.17 For seeing the glory of the resurrection of our Sauiour was so great by the ministery of one Angel how infinite shal the glory of his coÌ„ming to iudgment be when he shal shew himselfe in his perfect glory accompanied with the thousand thousands of his Angels Math. 2â— 31 Secondly according to the second branch of your answer our Sauiour pronounceth them blessed who beleeue though they see not Iohn 20.29 But of this more afterward Touching the third branch the admonitioÌ„ of the Apostle to the Heb. ch â— 1 â— 3.4 is worthily to be harkned vnto in that he saith Wherfore we ought diligently to giue heed to the things which we haue heard lest at any time we shoulâ— let theÌ„ slâ—p c. Certainly if our Sa Ch had not bin so gratious as to shew himself to renue the doctrine of his resurrectioÌ„ the knowledge of it was likely to haue perished through the forgetfulnes not only of these women but also of all the rest of the disciples In like manner our owne forgetfulnes is ready to indanger vs to loose the fruit of much holy doctrine froÌ„ time to time if we be not carefull to call to god for his grace to the succoring of our memories against the weaknes therof Answerable to the fourth branch is that gratious coÌ„mission of the Lord. Isai 40.1 c. Comfort ye Comfort ye my people will your God say Speake comfortably to Ierusalem and cry vnto her that her warfare is accomplished that her iniquity is pardoned c. Likewise the practise of the Apostle guided by the Spirit of God 2. Cor. 2.1 c. in that he laboureth to comfort the Corinthians against their former sorrow And again ch 7.3.4 c. 13. Read also Phil. 2.26.27.28 ch 4 4. To the fift branch agreeth the like gratious dealing of our Sauiour in shewing himselfe to Peter before he appeared to any of his men-disciples Luk 24.34 Likewise his often demanding of him whether he loued him or no Iohn 21.15.16.17 But of these more in their due places afterward The sixt branch is according to that answer which our Sauiour gaue to the messengers of Iohn Baptist Math. 11.5 The poore receiue the Gospel and ch 18.1 c. Our Sauiour hath care of his litle ones Hetherto of the second appearance of our Sauiour to the manifesting of his resurrection The proofe of his resurrection by his third appearance LEt vs come to the third Question Where is that recorded vnto vs Ans In the 24. ch of the Euangelist Luke verse â—4 The Lord is risen indeed say some of the eleuen as they were gathered together and hath appeared to Simon ExplicatioÌ„ This is vpon speciall occasion set downe by the Euangelist after the narration of the appearance of our Sauiour to the two Disciples that were going to Emmaus But that it was a thing performed by our Sauiour before that at the least before they came from Emmaus to IerusaleÌ„ the Euangelist himselfe doeth make it plaine For as he saith when these two Disciples came to report vnto the eleueÌ„ that they had seen our Sauiour at the same instant that they came in some of the eleueÌ„ were talking said that he had appeared to Simon It was as it is most like that appearance which the Apostle Paul writeth of 1. Cor. 15.5 He was seene of Cephas For Cephas as wee know as well as Simon were diuers names of one and the same Peter Of this appearance of our Sauiour to Peter there is little written and therefore we will briefly passe it ouer Onely let vs here call to minde againe that which was once mentioned before that the most mercifull disposition of our Sauiour is hereby declared in
be brought before a Magistrate who would seeme not to be perswaded that he is a Magistrate or to haue any power to examine him For in this case by what better way might the Magistrate suppresse this fancie of such a one then by telling him that he should well finde that hee had authoritie to examine him for if hee should not quite himselfe the better hee would forthwith send him to the Iayle This latter being the greater would confirme the former Thus in effect doth our Sauiour in excellent wisedome though in a diuers respect as was said before Now therefore leauing the second particular let vs come to the third that we may see further how our Sauiour proceeded not onely to suppresse the vnbeliefe of the eleuen but also to raise vp their hearts to an vndoubted assurance of his resurrection Question Which is this third particular Answer And when he had said that he breathed saith the Euangelist and saide vnto them Receiue the holy Ghost Iohn chap 20. ver 22. Explication In this particular our Sauiour dealeth not onely by word but also by a certaine action Question What is the reason of this Answer He doth by the outwâ—rd and visible signe familiarly expresse that spirituall and inuisible grace which hee minded most graciously and bounteously to bestow vpon the eleuen his most choise Disciples ExplicatioÌ„ proofe That our Sauiour doth so the wordes which he vseth together with the signe doth plainely declare in that so soone as he hath breathed vpon his Disciples he saith Receiue the holy Ghost Now the outward breathing vpon the Disciples beareth the most liuely and proportionable resemblance that might be to represent their inward inspiration with the gifts and graces of the holy Ghost shortly to followe more aboundantly yea and no doubt presently with some measure of increase aboue that which they had before Our Sauiour Christ therefore minding by the Apostolicall ministerie and Preaching of those his Disciples to worke a new worke in the world yea to make as it were a new spirituall creation of the Image of God as touching the puritie of the qualities thereof decayed yea rather extinguished in man he taketh the like course which God tooke at the beginning in making man a liuing soule by breathing into his face the breath of life insomuch as he was but a dead lumpe of earth before Neither doth our Sauiour take this course in vaine seeing wee are al both Iewe and Gentil euer since the fall of man as dead touching all true wisedome and spirituall life of godlâ—nâ—s vntill wee are reuiued and quickened by the sanctifying grace of the Gospel and that through the inspiration of the holy Ghost as Adam was void of all natural life and sence till God breathed the spirit of life into his dead and insensible corps Wherevpon well saith Elihu in the booke of Iob chap 32.8 Surely there is a spirit in man but the inspiration of the Almightie giueth vnderstanding And our Sauiour himselfe also Iohn 3. verse 3.5 Except a man be borne againe of the spirit he can neither see nor enter into the kingdome of God In which respect also the holy Scriptures the instrument of this new birth which are spirituall are saide to be giuen by diuine inspiration 2. Tim 3.16 and 2. Pet 1.21 Herein therefore as in the whole course which our Sauiour taketh in all that followeth in his speech to his Disciples at this time his diuine power and Godhead is very cleare For none but God can giue the holy ghost None but God can forgiue sinnes None but God can giue so great power to the Disciples in their ministerie as to bind and loose sinnes which yet our Sauiour giueth vnto them This therefore is a point specially to be obserued of vs touching this appearance Moreouer wee may from hence see what the common nature of all sacraments to wit by an outward signe to present yea to giue assurance of some inward spiritual grace not by changing or mixing of the signe with the thing signified but by vertue of the faithful promise couenant of God For the natural breath of our Saui was not chaÌ„ged into the holy Ghost but was onely a liuely seale assurance of the gifts of the holy Ghost to be giuen vnto them Neuertheles though the breathing of our Sauiour at this time was to his Disciples a sacramental signe yet it was so appropriated vnto their ApostoliÌ„cal vocation ordination also so personally agreeing onely to our Sa Ch in that he is God that no creature may without intollerable presumption once attempt to take vpon him to breath vpon any so to vtter these words at the ordinarie ordination of any minister as our Sauiour did at this extraordinariâ— ordination of his Apostles For there is no coÌ„mandement giuen hereof that any creature should doe this as the commandement is giuen for Baptisme Goe into all the world Baptise and for the Lords supper doe this c. For it cannot to speak properly agree to any creature to giue the holy ghost How then like as God did once breath the breath of the naturall life into the face of Adam whence as from a fountaine it is deriued vnto all his posteritie through the naturall generation as the instrumentall cause thereof so our Sauiour Christ hauing once said to his Apostles the spirituall Fathers of all Churches as the instruments of Christs spirit Receiue the holy Ghost he gaue it to them not onely for themselues but also that by their ministery in preaching writing his spirit might be succeâ— liuely giuen to the end of the world in a spirituall manner as it were from hand to hand The sacrament therefore of this order was onely proper to the holy Apostles and is not againe to be reiterated to any But in stead of this extraordinary breathing of our Sauiour and these commanding words of his diuine power the imposition of hands whereof we read in the holy Scriptures together with the prayers of the Church is the ordinary ceremony lawful to be vsed in the ordinary setting a part of all ministers of the word to their office and ministery after that vpon due examination and tryal they be found fit to minister It cannot be denied but that God dealeth extraordinarily to this day in extraordinary confused degenerate times as he himself thinketh good raising sending whom he will and in this or that manner as pleaseth him But man hath no authority to doe so This onely belongeth as a souereigne prerogatiue to our Lord Iesus Christ It is true also that many times the Churches of God are so hindred that they cannot take the ordinary course which they ought and gladly would Neuertheles it is the duty of those that be faithful to aime stil at the ordinary waies of God to hold theÌ„selues vnto theÌ„ as much as possibly they may Thus much more generally concerning the words of our Sauiour
both for themselues and theirs with promise to bring them vp and to instruct them in the same faith Now let vs come to the more particular effects of the Apostolicall ministerie as they are set downe and recorded by the Euangelist Marke as they followe in the same 16. Chapter verse 17.18 There are fiue of them Question Which be they Answer The first was of casting of diuels out of the possessed The second the gift of speaking diuers languages The third the healing of venimous stingings by serpents or rather a preseruatiue power to preuent their stingings The fourth a preseruatiue power against euery venimous potion The fift healing of naturall sicknesses by imposition of hands ExplicatioÌ„ These tokens or rather signes Semeia saith our Sauiour Christ shall followe those that beleeue to wit not so much for signes or tokens that they doe truly beleeue the doctrine preached by the Apostles as for miraculous signes and confirmations that the doctrine it selfe which they beleeued by the preaching of the Apostles is the very true doctrine of GOD. And that the Apostles were sent immediatly from our Lord Iesus Christ to be his sanctified Ministers and instruments to publish his doctrine to the saluation of all true beleeuers And therefore it is also that our Sauiour saith further that all these miraculous works should be effected and wrought in his name that is through that faith which such true beleeuers should haue in his name that is in him his owne selfe in whom they should beleeue as being both able and also willing to worke such gratious and powerfull workes at their word and by the inuocation of his name for the confirmation of the doctrine of his Gospell Which that it is the meaning of our Sauiour it may be euident from that which wee reade Acts 3.16 His name that is the name of Iesus Christ whom God saith the Apostle Peter hath raised from the dead hath made this man sound whom ye see and knowe through faith in his name and the faith which is by him hath giuen to him this disposition of his whole body in the presence of you all And againe chapter 4.7 c. When Peter and the rest were examined by what power or by what name they had wrought the miracle Peter answered by the name of Iesus Christ of Nazareth whom ye haue crucified whom God raised againe from the dead c. Thus they ascribe all to the name and power of Christ through faith and nothing to their owne proper power or godlines For so they say expresly in the 12. verse of the 3. chapter before alledged And for inuocation or calling vpon the name of our Lord Iesus Christ to the effecting of these miraculous signes and for the dispensation of these gifts to others reade in the same booke of the Acts of the Apostles chapter 8.14.15.16.17 verse and chapter 9.17.18 and chapter 16.18 Read also Iames. chapter 5.14.15 But that this part of the speech of our Sauiour may be the better vnderstoode of vs wee are to consider that hee making this promise of the gift of working miracles to many of those that should beleeue by the preaching of his Apostles and at their praier and by the imposition of their hands in his name as the effect it selfe in the fulfilling of the same promise hath declared and may be discerned from the places euen now alledged out of the Acts of the Apostles wee are I say to consider that our Sauiour minded first of all and so also performed to bestowe these his gifts vpon the Apostles themselues according to his former promise Iohn 14.12.13.14 And also according as hee had in their temâ—orall and cursorie ministerie for a time indued them with the like power before as we reade Matthew chapter 10.1 Marke 6.12.13 They cast out many diuels and they anointed many that were sicke with oile and healed them Like also as hee had giuen like power to the other seuentie who acknowledged that the diuels were subdued vnto them through his name as wee reade Luke chapter 9.12 And chapter 10.1 and verse 17.18.19.20 Now therefore that the Apostles had this power renued vnto them afterward according to the present speech of our Sauiour wee haue it testified by diuers instances First for the casting out of the diuels Acts 16.18 as was alledged before Likewise chapter 5.16 Peter healed those that were vexed with vncleane spirits And chapter 8.7 Philip though not an Apostle but an Euangelist Hee casteth vncleane spirits out of those that were possessed And chap. 19.11.12 God wrought no small miracles by the hand of Paule So that from his body were brought vnto the sicke kerchiefes or handkerchiefes and the diseases departed from them and the euill spirits went out of them The which when other attempted to doe without any calling or appointment of our Sauiour thereunto they found to their owne perill and hurt that the euill spirits would not obey them no though they command them in the name of Christ as it followeth in the same chapter as wee may read verse 13 14.15 16. This gift of casting out diuels being bestowed vpon Paul the last of the Apostles was not wanting to the former as wee may well hold it out of all doubt and so was it acknowledged of Paul himselfe 2. Cor. 12.11.12 Secondly for the gift of speaking with newe tongues that is with diuers languages that it also was bestowed vpon the Apostles wee reade it testified Act. chap. 2. Reade also 1. Cor. 14.18 where we see Paul had likewise the same gift This gift of speaking strange languages is noted by this phrase of speaking with newe tongues in such sence as they are saide to haue newe hearts who are renewed in their mindes and affections by the Spirite of God Thirdlie for power and preseruation against the stinging of Serpents wee haue an instance for the confirmation of it in Paule Acts 28.3.4.5.6 The like preseruatiue power the rest no doubt had as their necessities might at anie time require though it may bee that our SAVIOVR vnder this taking away of Serpents and the other preseruatiue against poysonings by anie venemous drinke as neede should require would there-with-all metaphoricallie expresse that most prouident care which he had ouer those that wil faithfully imploy themselues in the seruice of his Gospell according vnto that which he saide to the seuentie Luke 10.19 Behold I giue vnto you power to tread on Serpents and Scorpions on al the power of the enemie nothing shal hurt you According also to that Psal 91.13 Thou shalt walke on the lion and on the aspe the yong lion and the dragon shalt thou tread vnder feet Neuertheles we are not to make question but the prouident care of our Sauiour extendeth to giue power against these very dangers mentioned euen in their proper and naturall kinds euen so often as necessitie by reason of the wicked indeuours of the instruments of Satan that olde Serpent required when
7 15. c. and Gal 1 8 9 10 And Colos â— 6 7 8 9 and verses 18 19. And 1 Tim 4 1 2 3. And 2. Peter chap 2 1. And the Apostâ—e Iohn 1. Ep 4 1 2.3 Yea further the Apostle Paul writing by the spirit of Christ will haue them tried by the simple and sinceare manner of preaching without the inticing speech of mans wisedome and without affectation of glory c. 2. Cor. 11 2 3 4 and verse 12 14 15. Read also 1 Ep chap. 2 1 â— 3.4 c. For such as affect such vaine-glorious and curious courses not contenting themselues with the simplicitie of the Gospell they are in the high way to the corrupting of doctrine and to waxe false Apostles in short time as the same holy Apostle giueth plainely to vnderstand Thus then the triall of the true ministers of our Sauiour Christ and of the lawfull successors of the holy Apostles euen so long as the world lasteth it is by the truth and sinceritie of their doctrine especially Yea so as if this bee found in them they are to be accounted good and faithful ministers of Christ though it may be that in coÌ„fused or disordered times there may easily be some defect in their outward ordination and calling Now touching the second point Qu. What maner of presence is that which our Sauiour hath promised to his faithfull ministers both Apostles and others such as haue beene described euen to the end of the world Answere It is the diuine presence of his holy spirit to giue such mightie effects vnto their ministerie as haue already bin declared euen to the saluation of all beleeuers to the condemnation of all infidells and rebells to the end of the world as our Sauiour himselfe hath already determined ExplicatioÌ„ proofe That it is the diuine presence of his holy spirit which our Sauiour promiseth to the faithfull ministers of his Gospell to the worlds end and no bodily presence it is most certaine from his owne wordes which he hath spoken before saying The poore yee shall alwaies haue with yee but ye shall not haue me alwaies To wit so as yee haue the poore that is visibly and bodily among yee Mat 26 11. And therefore they are altogether deceiued who by a wrong interpretation of these or the like words doe dote of a bodily presence of our Sauiour either in or without the Sacrament of his Supper c. Of the which more afterward Furthermore that is most true which is answered that our Sauiour is not idly present when he doth as it were walke in the middest of the candlesticks that is in the middest of his church as the spirit of our Sauiour himselfe speaketh Reuel 2.1 but he is present either with his gracious assistance to comfort and incourage his ministers so farre forth as they indeuour performe a faithfull seruice or else to reproue and chastice such as walke not faithfully before him as these Epistles shew which he directed to the seuen churches in Asia as we read in the 2 and 3. chap of that booke of the Reuelation This most gracious promise of our Sauiours presence and assistance ought to be a singular incouragement to all that be faithful in their ministerie before him to put them in good hope of good successe yea euen in the middest of all contrary feares and temptations and notwithstanding all contrary resistances by the diuel his instruments For if the Lord be with vs and on our side who can be against vs Rom 8.31 Ps 24.1.2 c. The Lord being with Ioseph al things prospered in his hand Gen 39.3 likewise the 2. of Sam 5.10 Dauid prospered and grew because the Lord God of Hosts was with him This was the incouragement which God gaue to Iaakob Gen 28.15 and which he gaue to Iosua as we read ch 1.5 As I was with Moses so will I be with thee I will not leaue thee nor forsake thee Be strong and of a good courage c. From whence also the holy Apostle giueâ—h encouragemeÌ„t generally to euery one that walketh in the waies of God euen because the Lord hath said I will not leaue thee nor forsake thee So that as the Apostle assureth vs we may boldly say The Lord is my helper neither wil I feare what man can doe vnto me Heb 13.5.6 This was the incouragement which the Angel gaue to Gedion The Lord is with thee saith he thou valiant man To whom when Gedion answered Ah my Lord if the Lord be with vs why then is all this come vpon vs and where be all his miracles which our fathers told vs of and saide Did not the Lord bring vs out of Egipt But now the Lord hath forsaken vs and deliuered vs into the hand of the Midianits c. The Lord said vnto him I will be with thee and thou shalt simite the Midianites as one man Iudges ch 6 12 16. And thus the Angell comforted and encouraged the Virgin Mary saying the Lord is with thee Luk 1.2.8 Thus Dauid comforted and encouraged himselfe Ps 16 8 The Lord is at my right hand therfore I shal not slide And Ps 23 1. The Lord is my shepheard I shal not want c. I will feare no euill for thou art with me thy rod and thy staffe they comfort me And Psal 118 6.7 The Lord is with me therefore I will not feare what man can doe vnto me The Lord is with me among them that helpe me therefore I shall see my desire vpon my enemies This comfort the Apostle Paul professeth that hee found in the time of his triall 2. Tim 4 16 17. At my first answering saith he no man assisted me but all forsooke me The proofe of his resurrection by his ninth appearance I pray God it may not be laid to their charge Notwithstanding the Lord assisted me and strengthened me c. And the Lord will deliuer me from euery euill worke and he will preserue me to his heauenly kingdome Read also Act 18.9.10 The Lord said to Paul by a vision by night Feare not but speake and hold not thy peace For I am with thee and no man shall lay hands on thee to hurt thee Thus euery good and faithfull seruant of God is to comfort and incourage himselfe from this most assured promise of our Sauiour Christ I am with you to the end of the world No Sermon no prayer no reproofe no instruction no exhortation no part of ministerie shall be in vaine but shall haue a mightie effect from the Lord in the end both to the saluation of the elect and also to the condemnation of all infidells and rebells whosoeuer resist the blessed Gospell of our glorious Lord Iesus Christ This therefore should most seriously admonish all that feare God both ministers of the word and others that insomuch as our Sauiour Christ though he be bodily absent yet is spiritually present in all assemblies of his people that we all
al the children of God as if the holy Apostle should haue spoken thus Maruel not at this that I say all the enemies of God shall be subdued vnto him for euen the Son of God himselfe in that he is man yea in that being both God and man and bearing the office of the Mediator he shall in regard of the same his office willingly submit himselfe vnder God as to his head 1. Cor 11 3. though he shall neuertheles for that but rather more gloriously rule and raigne ouer vs as our head to our infinite benefit Eph 1.22 and ch 4. 15. Colos 1.18 and ch 2 19. And thus may we perceiue that the cleare manifestation of the subiection of our Sauiour such as it shall be containeth a most sure ground of perfect comfort to vs insomuch as we shall at that time and thenceforth for euer continually behold and enioy the most blessed presence of our Mediatour by whom wee being once reconciled and vnited to God our heauenly Father shall by him and vnder him bee held in so sweete a bonde of subiection to ou◠God that we shall neuer haue any minde to lift vp ourselues against God or at any time to withdrawe our dutifull obedience and seruice as in Adam out first Father all of vs did and are still of our selues alwaies apt so to doe But yet one thing more remaineth concerning this great point of our faith Quest What doth Saint Paul meane when he saith that our Sauiour shall be subiect to the end God may be all in all Is it his meaning that then our Sauiour Christ shall cease to be any longer Christ and that hee shall lay aside his humane nature c. Answer Far be it from vs once to admit any such thought The meaning of the holy Apostle is that by the subiection of our Sauiour which he speaketh of the diuine Maiestie of the Godhead both Father Sonne and holy Ghost shall be so clearely manifested that the bright glory thereof shall not onely infinitely excell the glory of all other creatures but euen the humanitie of the Sonne of God himselfe So that though our Sauiour Christ shall retaine his eternall glory euen in that he is the head and mediator of the Church yet the perfection of all glory yea euen touching our redemption iustification sanctification and glorification shall be ascribed to the Deitie both Father Sonne and holy Ghost by whom we were with one most holy consent eternally elected and chosen and through whose grace toward vs and the whole Church the Father did send the Son in due time to take the nature of man by the holy Ghost and so to obtaine this high grace to be the Redeemer and Sauiour of men Explication This is indeede the holy meaning of the blessed Apostle so farre as wee in our weakenes could attaine to the glimse at the least of so high a mysterie The which doubtles neither wee nor any other shall be able fully to vnderstand vntill the time come that wee shall knowe as wee are knowne as the some Apostle speaketh and that we see it fulfilled before our eyes in the blessed season appointed of God Hitherto of the comforts of faith arising vnto vs from the sitting of our glorious Lord Iesus Christ at the right hand of God the Father almightie NOw let vs come to the vse of the same comforts touching those fruites of obedience and thankes which we stand bound to yeeld vnto God our Sauiour for the same Question Which are they Answer To speake more generally As all the fruites and benefites of our redemption are by this last and highest degree of our Sauiours exaltation most comfortably sealed vp and assured vnto vs and to the whole Church for euer so are wee in euery respect both of his princely prophesie and also of his royall Priesthood and k ngdome exceedingly to reioyce and comfort our selues in him as in an al sufficient Prince and Mediatour of our eternall redemption and saluation And accordingly with the greatest chearefulnesse of soule and spirit that may be to yeelde him all the duties of the greatest loue reuerence and obedience that we can possibly attaine vnto Explicatiō proofe It is indeede most reasonable and meete that it should be so as euery one must needes acknowledge in his heart though wee should say no more For seeing hee is a most high and holy Prophet wee are to reioyce in him more then euer the people of Israel did or might lawfully reioyce in Moses though he was the blessed instrument of God to deliuer them out of that heauie bondage of Egypt wherein they had beene a long time sore oppressed And more then any other of the same people might afterward reioyce in any other of the holy Prophets though God made them to bee as Fathers vnto them and as the horses and chariotes of Israel according to that which one of the Kinges acknowledge concerning the Prophet Elisha 2. King 13. verse 14. Seeing he is a royall high Priest it is our dutie to take more ioy in him spiritually then all the sweete perfume and all the glorious garments of Aaron or any other of the high Priests of the lawe could yeeld outwardly to those that beheld and sinelled to the same Exodus 28. Psal 133. Seeing he is the King of Kings The Duties and so crowned of God in the Lighest heauens we ought to reioice in him with ioy infinitely exceeding the ioy which the people tooke at the anointing and coronation of King Salomon heere vpon earth though at the blowing of the trumpet all of them said God saue King Salomon and piped with pipes and reioyced with great ioy so that the earth rang with the sound of them 1. Kings chap. 1. verses 39 4◠And hereunto we are in speciall manner exhorted by the Spirit of God in the Song of Songs in that sweet allegorie borrowed from the same anointing and crowning of King Salomon in that he was a type of our Sauiour Christ chapter 3.11 For Come forth ye daughters of Sion saith the Church and behold King Salomon that is our Salomon the great King of the whole Church both in heauen and in earth with the Crowne wherewith his mother crowned him in the day of his mariage and in the day of the gladnes of his heart But this beholding must be with the eye of faith for otherwise we cannot pierce so high as to see the glory of the coronation of this our Salomon whom we now speake of Thus I say more generally wee are to reioice with ioy vnspeakeable and glorious in respect both of his princely Prophetship and also of his kingly high Priesthood and Kingdome though with our naturall eyes as the Apostle Peter saieth we doe not see him And this is the next and most immediate duty which doth kindly follow vpon the former doctrine For insomuch as there is so great a ground or Sea full of comfort what may more aptly
follow vpon it then that we doe cheere vp and comfort our hearts therewithall after the example of the Apostle Paul Rom. 8.34 c. as we haue seene before Verâ—ly if we doe not make this the ground and perfection of our ioy that our Sauiour is in heauen at the right hand of God all our reioycing shall be in vaine whether it be in wit or learning or in strength or beauty or in riches or reuenewes or honour or in any thing else whatsoeuer it may be But for our more plentifull instruction from so speciall a ground and from so worthie and excellent an occasion let vs I pray you consider more particularly of our duties belonging hereunto in respect of either branch of the aduancement of our Sauiour seuerally and apart Question And first what more speciall and proper duties doe we owe in regard of his aduancement in his princely prophesie Answer We doe stand bound to esteeme the doctrine which he taught first himselfe and which since his a cension to the right hand God his holy Apostles haue both preached by the Spirit and also left recorded in writing to be a most perfect doctrine And likewise that the miracles which he wrought first himselfe while he was vpon the earth and then also by the same his Apostles in his name and by his power from the right hand of God to be perfectly sufficient for the confirmation of the same his doctrine touching the kingdome of God Secondly wee are to haue like reuerend estimation of the sincere and faithfull preaching of the same doctrine the doctrine of his blessed Gospel and heauenly kingdome Thirdly we are to reiect all strange doctrine and to withdraw our selues from euery false Prophet and Antichrist which preacheth the same ExplicatioÌ„ proofe That we are thus to esteeme First of the doctrine of our Sauiour Christ and of his miracles and secondly of the sincere preaching of the same his holy doctrine by his faithfull Ministers as a duty belonging to this aduancement of our Sauiour at the right hand of God we haue one notable testimonie and proofe Heb. 2.1 c. Where after the declaration of the most high excellencie of our Sauiour euen from hence that hee alone is found worthy so sit at the right hand of God he inferreth this most graue conclusion following Wherefore saith he â—e nought diligently to giue heed to the things which we haue heard lest at any time we should let them slip For if the word spoken by Angels that is to say the in of all saw of God was stedfast and euery transgression and disobedience receiued a iust recempence of reward How shall we escape if we neglect so great saluation which at the first began to be preached by the Lord and afterward was confirmed to vs by them that heard him God bearing witnesse thereto both with signes and wonders and with diuers miracles and gifts of the holy Ghost according to his owne will For hee hath not put the world to come whereof we speake to the subiection of the Angels Likewise chap 3.1 c. Therefore holy brethren partners of the heauenly vocation consider the Apostle and high Priest of our profession Christ Iesus Who was faithfull to him that hath appointed him euen as Moses was in all his house For this man is counted worthie of more glorie then Moses c. And verse 5 c. Now Moses verily as the Apostle addeth further was faithfull in all his house that is in the house of God as a seruant for a witnes of the things which should be spoken after But Christ is as the Sonne ouer his owne house whose house we are if wee hold fast the confidence and the reioycing of the hope vnto the end Wherefore as the holy Ghost saith To day if ye will hears his voice harden not your hearts as in the prouocation c. And againe chap. 12.24.25 Ye are come to Iesus the Mediator of the new Testament and to the bloud of sprinkling which speaketh better things then that of Abell See that ye despise not him that speaketh for if they escaped not who refused him that spake one earth to wit in the name of the Lord Chrematizenta that is Moses much more shall we not escape if we turne away from him who speaketh from heauen that is if we turne away from our Sauiour Chr st And yet further that wee are from this consideration to reuerence the ministerie of the word to reioyce in the promises pub ished thereby to feare the menaces and threats thereof to admit the reproofe contained therein c. it may be plaine from the words which our Sauiour himselfe spake while he was vpon the earth in that he said that he would ratifie in heauen that which his faithfull Ministers should in their holy ministerie and seruice speake in his num here on earth Math. 16.19 Here therefore it is also euident that on the contrarie all such as shall got about to publish any other doctrine then that which our Sauiour hath deliuered to his Church are together with their doctrine to be reiected of all such as doe only beleeue in our Sauiour Christ sitting at the right hand of Gâ—d the F ther according to the admonition of our Sauiour himselfe Math. 7.15 c. and cha 24. verses 23.24.25 and according to the admonition of the Apostle Paul Gas 1 8 â— c. Thus much â—riefly concerning the duties nore properly belonging to the aduancement of our Sauiour in that he is a princely Prophet Question Now which are the duties in regard of his most high aduancement in his royall Priesthood Answer It is our duty in the comfort of it that like as we haue learned before to rest wholly vpon that his sacrifice which he hath offered vp for our sinnes while he was heere vpon the earth for the euery merit of our redemption and saluation so in this respect to rest altogether vpon his intercession now continually in heauen for the effectuall application of the same his merit to the performance accomplishment of the same our saluation It is also our duty both in our praiers and also in our thankesgiuing and in euery other duty which we performe vnto God and likewise in our dedicating and â—ffering vp of our owne leaues both soules and bodies a liuing sacrifice holy and acceptable to God that we doe all in the name of our Sauiour not onely looking backe to his mediation perfi ly performed hereâ—â— earth but also looking forward euen vp into heauen by the eye of our faith to his continuall intercession for vs at the right hand of God to the continuall applying of the fruite and merit of his death as was said ExplicatioÌ„ It is true For although we must begin to looke back to the humiliation of our Sauiour and from thence learne vnfainedly to humble cast downe our selues yet we must not stay till with reuerence and for the further perfiting
one of his hundreth and seuen and twenty Prouinces So no doubt the reward and aduancement which proceedeth of the most free and infinite bountie of the Lord our God to the setting forth of the most perfit glorie of his grace it is infinitely aboue that which any man though he had a meritorious facultie and power were able to deserue at his hands We are the rather thus to admonish and ground our selues from the present wordes of our Sauiour to the end we may the better vnderstand that which followeth in the reason or rule of this part of the iudgement and that we may not be misled by the false interpretation of any that contend for iustification by the merit of works Neuerthelesse before we goe from these words Come ye blessed of my Father we are to stay a while longer to obserue other most sweete and comfortable instructions from the same And first in that our Sauiour sheweth that hee will most louingly call and incourage those that be of his sheepfold to come vnto him and to take possession of the kingdome prepared for them he sheweth that he will be then of the same gratious minde which he was of while he was vpon the earth in that he incouraged all humbled and distressed soules to come vnto him as wee reade Matth. 11.28 Come vnto me all ye that are wearie and laden and I will ease you For as he promiseth so will hee then performe to call all such to the eternall possessiō of that rest which he promised to beginne in thē here And it is to singular purpose that our Sauiour certifieth vs that he will in this gratious manner inuite and incourage all true beleeuers to the possession of this glorious kingdome because he knoweth that they will retaine this constant iudgement of themselues that they are vtterly vnworthy of if saue onely from the free grace and mercie of God through the alone worthinesse of their Sauiour This therefore shall be the accomplishment of that incouragement which he gaue to his Disciples before as we read Luke 12 32. Feare not little flocke for it is your Fathers pleasure to giue you the kingdome Yea euen that kingdome which is onely in truth in full perfection worthie the name of a kingdome because all other kingdomes here in this world though they be rich and haue many pleasures yet they are full of manifold griefes and vexations euen to the Kings themselues they are also subiect to impouerishment to all calamitie and desolation Onely this kingdome of our Sauiour shall be replenished with true durable and perfect riches and glorie for euermore And further more that this most glorious and incomparable kingdome of God shall be giuen to all true beleeuers of the free gift of God in way of inheritance through adoption not of purchase or by any desert it is euery where confirmed in the holy Scriptures according to this testimonie and canonicall direction of our Sauiour And namely Acts 26.18 That they may receiue forgiuenesse of sinnes saith our Sauiour to Paul and inheritance among them which are sanctified by faith in me From the which ground and warrant saith the same Apostle Paul Rom. 8.15 16 17. Ye haue receiued the Spirit of adoption whereby we crie Abba Father The same spirit beareth witnesse with our spirit that we are the children of God If we be children we are also heires euen the heires of God and heires annexed with Christ if so be that we suffer with him that wee may also be glorified with him For I account that the afflictions of this present time are not worthy of the glorie which shall be shewed vnto vs. Now if the sufferings of martyrdome for the testifying of the truth be not worthy what obedience of any other worke may be accounted worthy It is therefore by inheritance and that by adoption as the Apostle teacheth For the holy spirit of God is the proper assurance of it vnto vs and not any worthinesse of our selues or our workes Ephes 1.13.14 and chap. 4.30 and 2. Cor. 1.22 Reade also Gal. 3.18 This inheritance is not of the law but by promise And Colos 3.24 it is the reward of inheritance by the gift of Christ and not the reward of a hired seruice And 1. Pet. 3.9 The children of God are called to be heires of blessing Likewise Heb. 1.14 And chapter 9.15 Through the death of Christ they are called to receiue the promise of the eternall inheritance This inheritance to the liuely hope whereof weare of the aboundant mercie of God the Father of our Lord Iesus Christ begotten by the resurrection of Iesus Christ from the dead it is an inheritance immortall and vndefiled which fadeth not away but is reserued in heauen for vs. 1. Pet. 1.3 4. The riches of this inheritance is glorious aboue that we can fully conceiue Ephes chapter 1. verses 18 19. From hence therefore wee may conceiue in what sense our Sauiour calleth the children of God the blessed of his Father not in respect of the outward blessings of this life either riches or honour c but in regard of the inward graces of the holy spirit bestowed vpon them and because or this heauenly inheritance which is prepared for them according to that in the same chapter of the Ephesians verses 3 4. Blessed be God euen the Father of our Lord Iesus Christ who hath blessed vs with all spirituall blessings in heauenly things in Christ As he hath chosen vs in him before the foundation of the world that wee should be holy c. as it followeth most notably in that chapter And whereas it was of the great mercy of God that it pleased him to create all outward blessings for mankinde at the beginning before hee created them O how much more infinite was his mercie that he knowing that man would soone forfet all his present blessings prepared for him for many thousands of his lost posteritie a heauenly kingdome replenished with all spirituall happinesse and blessing laid vp in store for them Verily wee cannot worthily blesse God neither shall all mankinde be euer able to yeeld him condigne and proportionable praise no not in all eternitie for this his blessing which is not onely to be infinite in continuance but also vnmeasurable in the greatnes and excellency of it Hetherto of the first part of the sentence or iudgement of our Sauiour for the acquiting and clearing of all true beleeuers against all both accusations of their owne consciences whereby they cannot but iudge themselues to be in themselues vtterly vnworthy of the glorious kingdome of God and to be but vnprofitable seruants c as also against the malitious accusations of the diuell our most malignant aduersarie not without cause called the accuser of the brethren and finally against the accusations of the children of this world who when they can conuict them of no grieuous iniquity whereof they haue not truly repented them yet doe vsually condemne
do persecute the true faithfull Christians or at the least do neglect them being persecuted Let vs therfore be carefull to shew our selues while wee are at libertie members of the true church of God in pitying and relieuing those that be in want and in trouble according to this excellent doctrine of our Sauiour and as we are admonished Heb. 13.2.3 Let brotherlie loue continue Be not forgetfull to lodge strangers c. Remember them that are in bondes as if yee were bound with them and them that are in affliction as if ye were also afflicted in the bodie Yea let vs be prepared to suffer ourselues if so God shall shew it to be his good will by callng of vs forth therevnto But in no wise let vs be like them that giue themselues to pleasure without all fellow-feeling of the afflictions of Ioseph according to that reproofe of the Prophet Amos chapt 6. verses 1.2.3.4.5.6.7 But yet one thing more Insomuch as our Sauiour in all his speech of mercie may seeme to make no mention of any to whom that mercie which he will rewarde is shewed but of such as are Christians euen such as hee calleth his brethren Question Doe wee not stand bound to relieue any other but such or if wee doe is there no promise of reward belonging therevnto Answer The Apostle Saint Paul who both spake and wrote by the spirit of our Sauiour Christ saith plainely that it is our dutie to doe good vnto all but speciallie to them of the houshold of faith as we read Gai chap 6. the 10. verse Explicatiō It is true All are to be succoured yea euen our enemies according to euery mans abilitie and as iust cause is offered with such caution alwaies as it must be to winne them to the Lord and so as the faithfull in like necessitie alreadie gained and wonne must haue as it were the double portion But to speake fullie of the right manner of exercising the fruits of mercie and beneficence it would require a larger treatise A Treatise of christian Beneficence then now were meete to be stood vpon I will referre you therefore to that treatise which is alreadie written of this argument and published to be read of you at your best leisure Onely this let vs brieflie put our selues in minde of that for want of due discretion in the exercise of these duties the mercies of manie are of no reckoning before the Lord. As for example when of blinde deuotion or ignorance anie are beneficiall to Papistes and other heretickes or of a fond pitie to vagrant and vagabondly persons as though such were cōmended to our care by our Sauiour And so they are indeed but to such a care as wherin it is of late yeeres well prouided for them that they should becaused to leaue their wandering life and to liue so as they may in a better course and order be prouided for In which course God of his infinite mercy grant that they may be duely looked vnto And as touching the present instruction of our Sauiour wee may be sure that they are no such disordered persons whose reliefe from dore to dore he will so highly commend and reward at the last day Wherefore that we deceiue not our selues in mistaking the workes of mercie which our Sauiour according to this his holy doctrine will then reward these things hereafter following are very requisite First that they themselues who doe shew mercie be true beleeuers and not loose and carnall professors of the Gospell For the workes of mercie either of heathen men or of hypocriticall Christians come not into this high reckoning before God Secondly that they haue special regard of the faithfull in the exercise of their mercie and that of loue which they beare not so much to them as to our Sauiour himselfe who professeth himselfe to be an hungred when they are hungrie c. Thirdly that they be not wearie of well doing for one or a few good works as our Sauiour giueth to vnderstand by his multiplying of many works together Neither that we stay in the duties expressed neglecting the rest but that we ioyne all other of like kinde with these Such as are instruction to the ignorant counsell to the vnstable consolation to the feeble minded remitting of debts to those that haue not to pay lending to preserue those from debt the danger therof who are readie to fall into it preseruation out of any other danger as of imprisonment if we may by any lawful means deliuer any that they fal not vniustly into it finally praier that alone if we cānot be otherwise helpfull Fourthly that they be not onely beneficiall to the Christians of greater note and common estimation in the Church but also euen to the meanest and least among them for so saith our Sauiour expresly Fiftly that they put no confidence in their works how many or how great so euer they be in their owne priuitie or in the eye and iudgement of any other man And such a disposition doth our Sauiour seeme to respect when he describeth them saying When saw we thee an hungred and fed thee c. Sixtly that they doe not thinke that these workes of mercy doe priuiledge them that they should be negligent and carelesse in any other duty of true Christian loue and godlines For as we read Math. 5.19.20 Whosoeuer breaketh any of the least commandements of God he shall be called the least in the kingdome of God Finally that we doe no waies misconstrue this description of our Sauiours last iudgement we may not thinke that there shall be any long time graunted for men to plead for themselues after the manner vsed here belowe in earthly assises and iudgements For all thinges shall doubtlesse be both begun and also finished with singular celeritie and expedition insomuch as the seperation as we haue seene is so made before hand that the iudgement of one sort shal be the common iudgment of all of the same sort as wel touching the godly as the wicked Onely the order is described by our Sauiour touching certaine of the circumstances in such manner as may best serue for the instruction of those that belong vnto him how they are euen to the end of the world to prepare themselues that they may be saued at his appearing and how in substance and effect it shall be accomplished though otherwise for the manner of it it shall be so glorious and reuerend as now we cannot fully conceiue of it no more then we are able to looke vpon the Sunne in the strength of the brightnes thereof And thus farre be it spoken concerning the former part of the sentence of our Sauiour for the acquiting of the faithfull as well touching the sentence it selfe as the reason or lawe and rule and also concerning the clearing of that doubt which our Sauiour saw might arise from the same THe second part of the iudgement is yet behind Question Which is that Answer Then saith
end we doe not weaken the comfort of our faith concerning the eternity of the blessed life let vs in no wise giue place to any doubting or lessening of the terrours and torments of the eternall and cursed death For doubtlesse the doubting of the one would vndermine and weaken the assurance of the other If any aske when this execution shall be hee may easily learne from this description of our Sauiour that it shall follow immediatly vpō the pronouncing of the sentence by him whensoeuer that shall be The going of the wicked into that euerlasting paine which our Sauiour speaketh of shall not be with their good will but no doubt altogether against their wills like as the thiefe or traitour goeth to the Gallowes or to any other place of execution Or rather infinitely more vnwillingly then they goe though they be most iustly adiudged vnto it For they may be yet in some hope that God will at the last haue mercie vpon them but these can haue no hope All time of mercy is vtterly expired and ended with them Let this suffice touching the first part of the execution concerning the condemnation of the wicked The second part of the execution which was the first of the sentence or iudgement that is now to be weighed of vs in that our Sauiour saith that the righteous shall as certainly goe into life eternall as the wicked shall goe into euerlasting paine But they shall not goe vnwillingly as was said euen now of the wicked but most willingly and ioyously and thankfully to God for so inestimable an aduancement as Reuel 19.7 8 9. The time when they shall goe shall be immediatly after the sentence giuen that is to say before the sentence shall be giuen against the wicked Wherby it may be euident that our Sauiour doth not here speake of the order of the execution but of the certainty of it And the reason why he mentioneth the execution of the latter part of the sentence first is onely according to that method or order of an hysterosis very familiar in the holy Scriptures But leauing these points of circumstance let vs come to the matter it selfes to the end wee may conceiue aright of the excellencie of Gods eternall mercie toward the godly in this inestimable blessing of eternall life To this purpose it shall be good for vs to know first of all that it is a distinct blessing from that life of God which hee communicateth vnto vs in this world though it pleaseth him to giue vs a taste of eternall life by the first fruites of his holy Spirit according to that Heb. 6.4.5 For that which the vnregenerate and vnsanctified haue onely in tast the children of God haue not onely in tast but also as we may say in sound and nourishable digestion in some measure to their preseruation and strengthening to the full fruition of euerlasting life in the Kingdome of heauen And therefore it is that this euerlasting life is called the life to come to put a difference betwixt the present life yea euen betwixt it and that part of it which wee doe liue here after that wee are borne againe and regenerated by the holy Ghost to newnes of life As we read 1. Tim. 4.8 and chap. 6.19 Read also Mark chap 10.29.30 And therefore also it is saide that although Christ doe liue in vs to wit by his Spirit Gal. 2 20. Rom. 8. verses 9.10.11 and 2. Cor. 5.17 Yet as we read Colos 3. verses 3.4 the same Apostle saith againe Our life is hid with God in Christ. Yea so as it shall not be fully reuealed in the glory of it vntill the same our Sauiour Christ shall appeare in glory And chap. 1.5 Hee calleth it the hope which is laide vp in heauen Heb. 6.18 According also to that of the Apostle Iohn 1. Epistle 3.2 Dearely beloued now are wee the Sonnes of God but yet it doth not appeare what we shall be and we know that when he shall appeare we shall be like him for we shall see him as he is Finally 1. Cor. 15.19 If in this life onely saith the Apostle Paul we haue hope in Christ we are of all men the most miserable Thus then we are to distinguish betwixt the present life which we now inioy yea that part of it which we liue here in the Spirit and betwixt that eternall life which our Sauiour will perfectly performe to the godly at the last day Neuerthelesse the distinction is rather in the measure and degree of the happines and glory of it then in the nature and kinde of it And yet againe it is as much differing in the excellencie of it as a thing of the same kinde and qualitie may be So that as we say of a man that is growne vp from meane estate and small gifts to a high degree and to great learning that hee is nowe another man then he was before in like manner may we say of eternall life in comparison of the present life yea euen of the life of the most godly that it is another life The which that we may yet the more clearely perceiue wee are further to vnderstand that beside our naturall life which is no better then a death in sinnes and trespasses and so of a cleane contrarie nature there are three degrees of that spirituall life which God bestoweth vpon his children First that life which they liue in this world after that he hath regenerated and borne them againe by the holy Ghost which yet is alwaies vnpersit and failing in godlines and consequently in spirituall and heauenly comfort Secondly the life of the soule seperated from the body by the naturall death which is thenceforth perfitly freed from sinne and from the combrance of the corrupt body and inioyeth some measure of a glorious and perfit rest Heb. 12.23 Thirdly the life both of body and soule reunited againe at the resurrection of the body at the last day And this life shall be most perfitly glorious and happy and is that which our Sauiour speaketh of in this place For as the soule shall at that time be perfitly glorified so also shall the body be and therefore shall it be no hindrance to the perpetuall and full comfort and ioy of the soule as it is alwaies here in this life through the distemperature therof like as the soule it selfe is not perfitly cleansed and sanctified so long as it remaineth in the corrupt body Furthermore that we may yet helpe ourselues to the knowledge of eternal life what it is in some measure though in the perfection of it it exceedeth all our knowledge we are to consider of it as consisting in these three heads First in the perfect knowledge of the most gratious wisedome and holy will and counsell of God in Christ Iesus so farre as it is meete for the creature to know and to be made priuie vnto it according to that saying of our Lord Iesus Christ himselfe Iohn 17.3 This is life eternall that is
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
who I say duly considereth these things but he must haue his minde greatly incouraged to looke for all grace and comfort from him And the rather because wee are certified by himselfe in his holy Scriptures that he is minded to dwell wth vs and in vs as in the Temple of God Euery particular consideration may well bring with it a speciall and seuerall comfort that he will make vs wise that he will leade vs into all truth sanctifie reuiue quicken and leade vs vnto euerlasting life in his due time Yea so that though wee should for the present finde our selues very ignorant vnholy weake in faith fainting in hope destitute of all grace and euen as it were in the darke shadow of death yet wee may conceiue good hope that wee shall be inlightened with knowledge washed from filthines fined from drosse cheared in heart and made bold against all tentations and enemies of our spirituall ioy and peace Thus comfortable yea infinitely aboue that I can expresse may the comfort of beliefe in the holy Ghost be and that not onely in respect of priuate persons but also of whole Churches in so much as by him they are gathered to Christ and by his comfort multiplied and increased from day to day according to the testimonie of Saint Luke Act. 9.31 and Ephes 2 20.21.22 Question HEtherto therefore of the vse of this Article for the comfort of faith It followeth now that we are to inquire into the vse of it touching the obedience of faith What say you to this point Answer As this Article sheweth vs by whom alone all holy and spirituall comfort is immediatlie wrought sealed vp in our hearts so it doth in special manner require that all holy and spiritual fruits of obedience be most willingly chearfully constantly yeelded vnto him Beliefe in God the holy Ghost Question There is good equity in it in deede The Duties Which therfore ought those holy fruites to be At the least which are some of the principall of them For to rehearse them all we were not able at this one time Answer First our faith in God the holy Ghost who is the onely immediate worker of all grace and comfort in our hearts requireth that we vnfainedly acknowledge our owne miserable nakednes and pouertie of soule and spirit and that wee are alltogether carnall and corrupt in our selues neither to haue any power to attaine to any holy grace or true comfort of our selues but that all spirituall riches and inward beautie or ornament of grace with all sound consolation doth proceed to vs immediatly froÌ„ his gratious working alone Secondly it is for the same cause our dutie to giue most willing ioyous and reuerend entertainment vnto him as to our most welcome guest or rather as to the most honourable Lord and gouernour of the house whensoeuer he shall by his holy word or anie other meanes knocke at the dore of our hearts Thirdly it is our like bounden dutie to take most diligent heed lest after we haue giuen him entertainment wee doe at any time grieue him by any vnkinde and vnseemely dealing but contrariwise that we doe by all meanes procure as much as lyeth in vs that he may take good contentment and pleasure to abide for euer with vs. Fourthly it is to the same end and purpose our dutie to follow his blessed regiment and direction in all things and chiefly in the holie matters of Gods diuine worship according to the instructions and commandements of the word of God which hee himselfe hath set forth vnto vs. Finallie as was answered in the beginning all and euery one of the same spirituall duties of diuine worship honour they are of most bounden dutie to be yeelded and performed to the holie Ghost as well as to the Father and to the Sonne to wit faith loue reuerence prayer thanks-giuing and such like ExplicatioÌ„ proofe For the first of these points and to induce our hearts to the performance of the dutie there specified read Matth 5.3 Wher our Sauiour Christ beginneth that his large excellent Sermon vpon the mount with this asseueration that the poore in Spirit are assuredly blessed and that the kingdome of God is theirs But on the contrarie it is as certainely affirmed in the holie scriptures that God resisteth the prowde in Spirit And Reuel 3.17 the holy Ghost sharply reproueth the Church of Laodicea for that ouer-prowd conceite which it had of it selfe Whervpon it is euident that we cannot trulie beleeue in the holy Ghost so by faith haue him dwelling in vs vnles we be humble in our selues and doe acknowledge that nullitie of goodnes that is of our selues in our owne wicked nature For the second pointe read in the same 3. chapt of the Reuel verse 20. Behold I stand at the dore and knock if any man heare my voice open the dore I will come in vnto him and I will sup with him and be with me To him that ouercommeth c. Our Sauiour by his holy Spirit commeth as a Prince to the poore mans house bringing all his furniture and prouision with him not onely for necessitie but also for delicacie as it were hangings plate iewells and all kinde of spirituall delights and dainties And shall we not thinke it our parte to giue his holy Spirit most reuerend and ioyfull entertainment For the third point read Eph 4.30 Grieue not the holie Spirit of God by whom yee are sealed to the day of redemption A deede of gift or anie other euidence of writing is ratified when it is once sealed and so are wee as belonging to the Lord by the impression of his most holie and heauenlie Spirit Yea so firmelie that none can disable our title if wee our selues doe not cancell it Nowe therfore to the end we may not breake off or deface this blessed seale of God let vs haue tender and charie regard of that which the Apostle saith Grieue not the Spirit of God Yea let vs diligentlie obserue that which he saith to the same ende both in the wordes going before and also following after wherin he sheweth wherwith the holy Ghost is grieued namely by corrupt communication by bitternes c by idolatrie euery other kinde of sinne Iâ—st therefore is the reproofe which Peter giueth Ananias and his wife Act Beliefe in God the holie Ghost 5. verses 3.9 And that also which Stephen giueth the wicked rulers of the Iewes chap 7. verse 51. Read also Heb 3.7 8.9.10 Such vnkind dealing with the holy Ghost is the most vnworthy and greatest indignitie that may be Wherefore let vs on the contrarie considering that the holy Spirit of God vouchsafeth of his infinite mercie to be our nearest and in-most friend let vs I say esteeme of him and vse him alwaies as the most honourable dearest and best welcome friend vnto vs infinitely aboue all other The acceptable fruites of the Spirit are reckoned to be of three sorts Ephes
2.21 Neither can it be that both the Father and the Sonne should send the holy Ghost to his Church and into the hearts of his people but to very notable effect and to the most singular good ends and purposes that might be Seeing our Sauiour Christ is ordeined of God to be a King he must of necessitie haue a kingdome and subiects therein whom he may most gratiously protect and gouerne Seeing he is the great Pastor of the sheepe it cannot be that hee should be without his fold and flocke Seeing he is a spirituall and mysticall head he must haue his members to make vp the same his mysticall bodie In which respect the Church is called the fulnesse of him that filleth all in all things c. Ephes 1.23 Seeing he is the foundatioÌ„ who shal let that the building should not be laid and reared vp to the full perfecting thereof Ephes 2.20 c. and 1. Pet. 2.4 c. For God is not like the vnwise builder who layeth a foundation and is not able to performe it so that any should haue occasion to reproach him as we read of that vnaduised builder Luke 14.28 29 30. But he goeth forward with the worke to the admiration of all the beholders whosoeuer haue eyes to discerne the spirituall beautie of the same Psal 11â— â—2 23. Isai 54 â— c. And verses 11 12 13 c. Finally seeing our Sauiour is a most fruitfull and liuing vine it cannot be but that both branches fruit must needes spring forth and spread themselues aboundantly from him Iohn 15.1 c. This most notable and fruitfull effect of the most holy and blessed Trinitie God the Father Sonne and holy Ghost is as was said euen now set forth in this latter part of the Articles of our christian faith The which fruit that wee may gather rightly and lay vp in such sort as it may be a remaining fruit vnto vs for euer we must first of all according to the change of the argument diligently obserue the change of the phrase of speech henceforth vsed For we doe not professe that we beleeue in the holy Catholike Church as we doe in God both Father Sonne and holy Ghost but thus I beleeue the holy Catholike Church c. That is to say I beleeue that God hath a holy Catholike Church wherein there is a communion of saints and to the which belongeth most notable priuiledges of Gods rich fauour and grace both for the comfort of euery true member of the same holy Catholike Church here in this life and also for the euerlasting happinesse of them in the world to come This change of phrase is necessary to be diligently obserued of vs as was said because of the differing nature of the obiect where about faith is imploied For where as God is to be beleeued in simply without all exception the Church of God is not to be credited simply and for it selfe but vnder the credite and authority of the word of God so farre forth onely as it shall shew it selfe a faithfull instrumentall pillar and vpholder of that truth of the worde which God hath betrusted it withall according to that 1. Tim. 3.15 To the which end also the order is worthy like diligent regard in that God most worthily hath the first place and accordingly is chiefly to be respected and then the Church with such limits as he hath set Contrarie to the practise of the Antichristian Church which hath chiefe care for the aduancement of it selfe and the owne traditions and inuentions how contrary so euer to the word of God and little or no care for the glory of God And therefore can haue little or no true faith at all according to the definitiue sentence of our Lord Iesus Christ the onely author and finisher of the right christian faith Iohn 5.44 How can ye beleeue saith he who receiue honour one of another and doe not seeke the honour that commeth of God alone These things obserued more generally concerning this latter part of our beliefe let vs come to inquire of the particular Articles in the same order wherein we haue inquired of the former Question And first touching the holy Catholike Church what ground of holy scripture haue you that God hath such a Church as you speake of Answer The words of the Apostle Paul which follow in the 12. chapter of his first Epistle to the Corinthians verses 12. and 13 may well bee alledged to this purpose ExplicatioÌ„ They may be so in very deede And the rather also may wee make speciall choise of them because they doe immediately follow those words which were alledged before for a ground of the former Article concerning our beliefe in God the holy Ghost And further also because that which followeth in this same chapter from the very next verse will serue very fitly to open vnto vs the next Article of our faith which is concerning the communion of Saints as we shall see when we shall by Gods grace come vnto it In the meane season coÌ„cerning our present occasion rehearse you the words of the Apostle contained in the 12 13 verses mentioned by you for proofe of this that God hath his holy Catholike Church Question Which are those his words Answer 12 As the bodie is one saith the Apostle and hath many members and all the members of that one bodie being many make but one bodie euen so is Christ 13 For by one Spirit we are all baptized into one bodie whether wee be Iewes or Grecians whether bonde or free and haue beene all made to drinke into one Spirit Explication From the interpretation of this text in the sermon which was made vpon it ye may remeÌ„ber such I meane as were the hearers of it that diuers things were obserued which make much for the opening of this Article of the holy Catholike Church The which things I will now by the grace of God repeate againe as briefly as I can and so proceede to those other questions and answers which serue for the more full laying open of this matter And first of all as we were before aduised let vs call to minde and consider that according as in the former part of the chapter albeit the Apostle writing to the Corinthians sheweth them particularly from whom they had receiued all their spirituall gifts and graces doth neuerthelesse there withall deliuer a generall doctrine concerning the author and distributer of all good gifts graces to all whosoeuer haue any portion of them So in these wordes though he doth speak by a particular intendement to informe the same Corinthians of their owne particular estate and condition in that they for their parts were a Church of Christ as well as any other Citie professing faith in his name like as euery part of the Sea is called by the name of the Sea c yet the doctrine containeth a generall direction or ground from the which we may discerne what is or
ought to be the estate and condition of euery true Church of Christ throughout the whole world This Church of God therefore generally considered is but one as the Apostle sheweth by the similitude of the naturall bodie the which though it haue many members is yet but one bodie Song of Songs ch 6. v. 8. And Ioh. 10.16 Now whereas there are diuers kindes of bodies First naturall such as euery man carrieth about him now Secondly spirituall such as the faithfull shall haue indued with far more excellent gifts at the resurrection from the dead 1. Cor. 15.44 Thirdly politike bodies such as are ciuill corporations whereof the King of the Nation is the head in a borrowed sense or metaphorically 1. Sam. chap. 15.17 Fourthly Mysticall bodies as for example the Churches of God spiritually vnited to our Sauiour Christ the onely immediate head and vitall quickener and gouernour thereof Hence it is the more manifest what manner of body the Church is by how much the similitude wherevnto it is compared is more distinctly expressed So then the Church of God to speake generally as we began to say is but one mysticall and spirituall bodie how many members soeuer it haue being considered either in particular Churches whether nationall as wee vse to speake or in cities or in country townes and villages or whether it be considered in regard of singular persons and therefore is called Catholike or Vniuersall Furthermore it is so called not onely to note thereby the calling of the Gentiles to the fellowship of the faith and couenant of Gods grace with the beleeuing Iewes who from the time of Moses were the onely peculiar people of God aboue all other of the Nations Ephes 2.16 and 3.6 but also to the end that vnder this name of catholike or vniuersall might be comprehended the whole number of the elect whomsoeuer God hath ordeined to saluation from the beginning of the world to the end of the same as well such as be called alreadie as such as are to be called in euery age of the world and the same also out of euery nation farre and neare and out of euery estate and condition of people noble or vnnoble rich or poore learned or vnlearned young or olde man or woman and all according to the free grace of God without respect of person Yea the Church hath this generall name giuen vnto it that it might not onely comprehend that part of the Church which is called the militant part here on earth but also that part which is alreadie partly and in some measure triumphant in heauen According to that which we reade Ephes 3.15 God is the Father of the whole familie in heauen and in earth Reade also chap. 1. verses 9 10 11. And Colos 1.19 20 21 22. Heb. 12.22 c. And Gal. 4.26 This then is that which the holy Apostle saith in our text that in the one only body of the Church of God here on earth both Iew Gentile bond free c are conteined as the seuerall members thereof The which as was said we may proportionably extend to the whole Church most generally taken that all is but one c. Reade also Acts 2. verse 39. The promise is made to you and to your children and to all that are a farre off euen as many as the Lord our God shall call Likewise Ephes 2.13 c. And Gal. 3. at the end of the chapter And Colos 3.11 Neither Grecian nor Iew circumcision nor vncircumcision neither Barbarian nor Scythian neither bond nor free none of them are excepted from hauing their part in Christ either because they are of this or that nation of this or that condition and calling c. Reade also Acts 10.34 35. Of a truth saith the Apostle Peter I perceiue that God is no accepter of persons But in euery nation he that feareth him and worketh righteousnesse is accepted with him And Reuel 5.9 Thou hast redeemed vs to God by thy blood out of euery kindred and tongue and people and nation c. And chap. 7.9 I beheld saith Saint Iohn and lo a great multitude which no man could number of all nations and kindreds and people and tongues stood before the throne and before the lambe clothed with long white robes and palmes in their hands c. And verse 14 c. These were they which came out of great tribulation c. This vniuersality of the Catholike Church is according to the ancient promise of God made to Abraham that in his seede all the nations of the world should be blessed It is also according to that more ancient and propheticall prayer of Noah Gen. 9.27 God perswade Iapheth that he may dwell in the tents of Shem. And yet before that according to that most ancient promise of God euen from the beginning of the world Gen. 3.15 The seede of the woman shall breake the Serpents head Yea God as a most prouident Father knowing that fraileman would fall into sinne and so be the iust cause of his owne miserie and ruine it pleased him of his infinite goodnesse and mercie in the secret of his owne counsel and purpose to ordaine him a remedie euen before the foundations of the world were laid 1. Pet. 1.20 Herein therefore God hath dealt with mankinde after the manner of wise and louing Parents who knowing that their young children are subiect to burning or skalding c will alwaies haue some thing prepared afore hand which may be ready with them to helpe at any time of neede Yet that which man doth vpon an vncertaine feare God did of certaine knowledge without any doubt what would ensue By reason that the Church is thus Catholike and vniuersall in the generall acception of it therfore is it made a matter of faith not that we should beleeue in the Church but because it is to be beleeued of vs according to the holy Scriptures that God hath such a Church as may iustly be so termed And because also it is so firmely founded established in our Sauiour Christ according to the most sure stable counsel of God that nothing no not the gates of Hell shal euer be able to preuaile against it Mat. 16.18 Read also Ps 125. and Ier. 33.17 18 c. to the end of the chapter Moreouer 2. Tim. 2.19 The foundation of God remaineth sure and hath this seale The Lord knoweth who are his c. And that this vniuersall Church consisting both of Iew Gentile is founded vpon our Sauiour Christ it is euident Ephes 2.18 For as the holy Apostle saith there wee both that is both Iew and Gentile haue through him an entrance vnto the Father by one Spirit And verse 22. In whom we are also built together to be the habitation of God by the Spirit By the Spirit saith the Apostle and that also through faith to remoue all conceit of any bodily commixtion or confusion of the Church or members thereof with Christ bodily and likewise to
shew that the spirituall vnion is only by an inward effectuall operatiō in the seueral mēbers not by any infusiō of the essence of the godhead into thē Furthermore by reason that the Church in the generall acception of it is catholike and vniuersall it is said to be inuisible and not a matter of sight seeing it is both in time exceeding any mans age and in place for the present so farre distant touching the particular members as one end of the earth is distant from the other And not onely so but also because touching that part of it which is triumphant it is as far remoued frō the whole earth as the heauens are in height extended and stretched most high aboue it Qu. But is the Church of God here vpon earth no way visible An. Yes if wee speake of the Church in regard of the particular assemblies and congregations of it in such places times and ages as it pleaseth God to make it visible and apparant by such externall notes and markes as hee hath giuen to make it knowne by Explicatiō proofe Question It is true as experience hath proued heretofore as it doth at this day manifestly confirme the same in many congregations and assemblies of people the name of God be infinitely blessed and praised for it But which are those outward markes whereby the Church of God may be thus visibly discerned Answer They are these First the publike profession of the name of Christ in the hearing and obeying of his Gospel preached among them Secondly publike prayer and calling vpon his name Thirdly the open and publike vse and celebration of his Sacraments Finally the right and publike vse and administration of the spirituall censures of that Church discipline which our Sauiour hath commanded Explicatiō proofe They are so indeede For wheresoeuer we or any other shall see these ordinances of our Sauiour Christ in vse according to his word and commandement there are wee to acknowledge the Church of God to be in the seuerall assemblies thereof And we for our parts are to ioyne with them in the same as it is the dutie of all true members of the Church of Christ According to that we reade Acts 2.42 that the Christians once baptized continued in the Apostles doctrine and fellowship and breaking of bread and prayers And therefore is the Church considered after this sort in the particular assemblies and congregations of Christians both Ministers and people thus obedient to Christ in the true profession of his name and exercise of his holy ordinances called the pillar and ground of the truth 1. Tim. 3.15 Therefore I say is it so called because resting staying it selfe wholly vpō our Sauiour Christ his word it doth hold forth the same and defend it both for the sound instruction edification and comfort of it selfe and of those that are yet to be called and also for the euiction and ouerthrow of all contrarie heresies But not for that it hath any power at all to come and command what new doctrines and deuises it list as the Church of Rome presumeth to the snaring of mens consciences and to the aduancement of ambitious Pastors c without the warrant of Gods holy word rightly vnderstoode and interpreted according to that entier harmonie and concent which it hath in and with it selfe And touching the ordinances of our Sauiour before expressed reade Mat. 28. where as wee know well our Sauiour hath commanded his Apostles to teach and baptize yea to teach his Church to obserue all things whatsoeuer he hath cōmanded them Yea all things so as nothing else is to be thrust vpon his Church And answerable to this is that of the Apostle Paul 1. Cor. 11.20.23 where he professeth his conscionable regard of deliuering nothing to the Corinthians which he had not receiued of the Lord. And concerning Church gouernment the censures therof we haue the commandement of our Sauiour Matt. 18.17 Tell the Church And likewise the practise of the Apostles in the Acts of the Apostles according to the same commandement of our Sauiour and that with a most streight charge that it should be continued vntill the appearing of our Lord Iesus Christ 1. Tim. 6.14 Neuerthelesse this must be considered with all that euen in these assemblies which are to be accounted visible Churches of God sometimes in some places these ordinances of our Sauiour Christ are more purely entirely obserued then at other times in some other places as we haue the Church of Iuda Israel for example of old And as we finde it to haue fallen out from time to time euen to this day And therevpon we doe iustly call and account some Churches better reformed then other and these or these more corrupt and declining or at the least more defectiue and wanting then the rest Quest But hath God no Church at all but where these outward notes or markes are visibly to be seene and discerned An. If there be none of them apparant and in vse there can be no visible Church of God to the view of any mortall eye neuerthelesse there may be and oftentimes are in the times and places of greatest corruption or desolation where visible Churches haue been many true though vnknowne members of the inuisible Church of God Explicatiō and proofe It may well be so indeede Like as in the true visible Churches many of them that make an outward profession are no true members of the Church but verie hypocrites though they be externally in the bosome of the Church For as the Apostle Paul saith he is not a Iew which is one outward neither is that Circumcision which is outward in the flesh But he is a Iew which is one within and the circumcision which is of the heart in the spirit not in the letter whose praise is not of men but of God Rom. 2.28 29. So may wee say of baptisme and of the whole profession of christianitie as touching those that make nothing else but a bare outward profession And contrariwise according to that which was answered we may truly say that where there is not any true publike and outward profession of religion yet may there be some true worshippers of God true mēbers of the true and invisible church of God as we may take those daies wherein the Prophet Elijah liued for an example For although he could not comfort himselfe in the beholding of any true visible face of a Church in Israel while wicked King Ahab reigned but thought himselfe to be as one left alone yet God had in secret reserued to himselfe seuen thousand that had not bowed the knee to Baal And Reuel 12.6 the Church is said to flie into the wildernesse where she hath a place prepared of God that she might be fed for a certaine season to the end she might auoid the extremitie of affliction And in the most excellent song of King Salomon shee is compared to the
doues which take their flight to the holes of the rockes c as being pursued persecuted of the wicked who are fallen away from the true worshippe of God to a false and superstitious religion Whence it is that we doe necessarily affirme that the Church which is visible in the parts thereof is either true or false chaste or adulterous c. And that in the true Church some are true and kindly children and that other be hypocrites or false brethren For they that are borne after the flesh as the Apostle teacheth will persecute them that are borne after the spirit as Ishmael did Isaak euen in Abrahams house Gal. 4.29 30. And many are called but few chosen as our Sauiour himselfe affirmeth Matth. 22.14 Of the true and elect Church of God our Sauiour Christ as was touched before is the onely and alone inuisible and mysticall head giuing the life and power of true faith and godlinesse to it through his Spirit And therefore the true Church considered in her members hath sometime her honourable denomination euen from the name of Christ himselfe according as in our present text 1. Cor. chap. 12. verse 12. St. Paul saith that the naturall body resembleth Christ that is to say Christ himselfe mystically considered with his Church which is therfore called the fulnesse of him that filleth all in al things as was said before Ephes 1.22 23. Read also Acts. 9.4 where our Sauiour Christ professeth himselfe to be persecuted when they are persecuted which doe truly professe his name As for the ciuill Magistrate yea euen the King though he be called the head of the people kingdom where he beareth dominion yet is he but a member though indeed a chiefe principall member of the Church of our Lord Iesus Christ So that when the name of head is attributed to the King as we reade 1. Sam. 15. verse 17. and 2. Chron. 20.27 and Psal 110.6 it is to be vnderstoode metaphorically and not mystically and spiritually For thus to be the head of the Church both generally and in the seuerall parts it is onely belonging to our Sauiour Christ who will not giue this his glorie to any other Neither in deede can any beside himselfe performe the office and vertue of a head to the soules of the people and Church of God as may further appeare by that subiection which is required of all Kings and Rulers in the Church and to the Church in respect of Christ Psal 2.10.11.12 and Isaiah chapt 49.23 Now of the false visible Church which falsely nameth it selfe the catholike Church Antichrist is the head so acknowledged of all those that receiue the marke of the Beast as the holie scriptures doe speake that is hee is the head of so many as doe willingly submit themselues to his Antichristian doctrine and gouernement seeking spirituall life and direction with all temporall peace and safetie from him Reuel 13.11 c. And ch 17 This Antichrist the great false head of of the false catholike Church is hee that presumptuously peruerteth the true doctrine of our Sauiour Christes most holie and high office through his erroneous and heretical tyrannous and hypocriticall assertions practises and deuises For he is idolatrous in his worship superstitious in his ceremonies and prowd and tyrannicall in all his gouernement imitating or rather exceeding here in the west Church with vs the princely state and pompe of the Romane Empire which at the first was verie cruell against the Church of Christ and therefore called the first beast Reuel 13.1 c. For wheras the Romane Empire was at the first breaking forth of the Gospell notorious for putting of our Sauiour Christ the Lord of life and glorie to death and afterward for murthering of many thousands of faithful Christians both in the East and West Church the Pope of Rome called the second beast hauing craftily gotten the power of the first beast hath himselfe bene more notorious for crueltie and pride here in the west then euer the other was either in the East or West Wherevpon most iustly haue wee with the true Churches of of our Sauiour Christ and with all true Christians withdrawne and seperated our selâ—es from his most hereticall and tyrannous vsurpation Hereticall I say again t our Sauiour Christ in respect of the truth of his doctrine and tyrannous also against the gracious equitie of his spirituall regencie and gouernment Yea and beside these presumptuous also and traiterous against the iust right and authoritie of ciuill Kings and Princes touching the soueraigntie of their ciuill policie and gouernment for Christ and his Gospell And therefore also according to our most boundeÌ„ dutie vnder our Sauiour Christ we froÌ„ the first shaking off of the popish yoke of bondage haue laboured with our onely soueriegne and supreme Gouernours next vnder our Lord Iesus Christ as other Churches haue done with theirs for the correction and restoring both of doctrine and discipline from all Popish corruption and abuse to the sinceritie and truth of the word and Gospel of God and according as the right ancient and apostolike Christians haue vniuersally acknowledged obeied it eueÌ„ froÌ„ the first publishing of the Gospell so farre as they could attaine and retaine it vntil this Antichrist as a great fals Prophet as a most ambitious high Priest and as a most vsurping king had subtilly deceiued and tyrannically oppressed the world Such is the doctrine of the true Church of God concerning the vniuersalitie of it or in that it is as we vse to speak catholike so neare as God vouchsafed vs grace to collect it from the ground proportion of our text of Scripture propounded to that purpose and therewithall also according to all other testimonies of holy Scripture which giue their further light to the same But as touching the other title of the same Church of God Question Why is it called holy Answer Because it is sanctified and set a part by the holy Ghost according to the will of God the Father and of our Lord Iesus Christ that all the members thereof being so sanctified vnto God both in their bodies soules and Spirits should carefully minde holines and indeuour to leade a holy life in obedience to all the holy lawes and commandements of God according to the faith of the Gospell all the daies of our liues contrary to that prophane and vngodly disposition and practise of the children of this world Explication and proofe This in deede is the nature of holy thinges that they should altogether differ in vse from thinges common and prophane yea and in inward truth from all thinges that haue onely an outward shewe of holines and religion This holines touching both the fountaine and also the full perfection of it is onely in our one onely Lord God the Father Iohn 17. verse 11. In the Sonne Act. 4.27 In the holy Ghost Iohn 14.26 According to that threefold acclamation of the Angels Isai 6.3 Holy holy holy
regard of the stabilitie of the whole church and euery true member thereof according to that of the same Apostle 2. Tim 2.19 The foundation of God remaineth sure and hath this seale The Lord knoweth who are his And thus as it is written Heb 6.18.19 The stablenes of the counsell of God afordeth vs strong consolation vpon the which the ancre of our soules that is the hope which is set before vs may bee sure and steadfast in heauen against all the stormes and tempests which we shall meete withall while we sayle as it were in the discomfortable and dangerous Sea of this wicked troublesome world Read also Mat 16.18 The gates of hell shall not ouercome the Church There be likewise many comfortable testimonies in the holy Prophets As Psal 46.5 c. God is in the midest of it therfore shall it not be moued And Ps 125 1. They that trust in the Lord shall be as mount Sion c. Isai 54.17 All the weapons that are made against thee shal not prosper c Ioel 2 32. In mount Sion and in Ierusalem shal be deliuerance And chap 3 20. Likewise Obad verse 17. And Micah 7.20 God will performe his truth to Iaakob and mercie to Abraham c. But to the end we may haue our part in this so singular a comfort How may we be assured Question that wee are in the number of the elect of God and consequently true members of the holy catholike Church of God Hereby may we knowe that we are the elect of God Answer if so be we haue receiued his Spirit of adoption and sanctification ExplicatioÌ„ proofe We may doe so indeede For so saith the Apostle Iohn 1 Ep ch 4 13. Hereby we knowe that we dwell in God and God in vs because hee hath giuen vs of his Spirit The which Spirit also as wee haue seene before is as the earnest or seale of our election to salution And therefore it beareth the name of the Spirit of adoption c. Question But that we faile not nor be deceiued in this our comfort how may we know that God hath giuen vs of his Spirit and that wee are sealed thereby vnto redemption and saluation Answer We may know it certainly by the inward effects which the holy Spirit of God worketh in vs and by the outward effects of holines which the same Spirit inableth vs to performe and causeth our Spirits to take delight and pleasure therein from a pure heart with a good conscience and through faith vnfeined ExplicatioÌ„ proofe You answer truly and well For so doth the Apostle Iohn mentioned euen now teach vs 1 Ep ch 2 v. 3. Hereby we are sure that we knowe him if we keepe his commandements And ch 3 23.24 This is his commandement that we beleeue in the name of his Sonne Iesus Christ and loue one another as he gaue commandement For he that keepeth his commandements dwelleth in him and he in him hereby we know that he abideth in vs euen by the Spirit which he hath giuen vs. Now this Spirit leadeth vs into the obedience of Gods commandements whereby also it is discerned to be in vs. Prouided alwaies that our obedience be as was answered out of a pure heart and of a good conscience and of faith vnfained According to that of the Apostle Paul 1 Tim 1 5. Moreouer the fruits of the Spirit whereby his abiding in vs may be assured vnto vs are in many particulars reckoned vp by the Apostle Paule Gal 5 22 23 And Eph 5. v. 9 in many other places Wherein if we take delight with care to practise them in our liues we may assure our selues that God hath giuen vs his Spirit And namely The Duties if we shall be carefull to acquaint our selues with prayer and supplication to God for the increase of these his good gifts and graces For this is a speciall propertie of the Spirit of adoption and sanctification as the same Apostle teacheth vs Rom 8 15. Whereby and by the other fruites of sanctification before mentioned the Apostle doth in the same place verses 14 and 16.17 assure vs that we are such as belong to God and to whom the inheritance of the kingdome of God doth belong For saith he as many as are led by the Spirit of God they are the Sonnes of God For ye haue not receiued the spirit of bondage to feare againe but yee haue receiued the spirit of adoption whereby we cry Abba Father The same spirit beareth witnesse with our spirit that we are the children of God If wee be children we are also heires euen heires annexed with Christ if so be that we suffer with him that â—ee may also be glorified with him And marke this well that among many other things the holy Apostle sheweth vs that our willing suffering with Christ that is while wee walke in the holy waies of God is a sure token that wee are in the number of the elect children of God For as he saith further verse 29. of the same chapter Those whom God knewe before he also predestinated to be made like to the image of his Sonne to wit euen in the induring of afflictions c. And to the same purpose of comforting and incouraging of all such that they are the vndoubted children of God tendeth all that which followeth euen to the end of that most comfortable chapter Whervnto also the testimonie of the Apostle Peter serueth notably in the first chapter of his 2. Epistle verses 5 6 7 8.9 10 11. Therefore giue all diligence therevnto ioyne moreouer vertue with your faith and with vertue knowledge And with knowledge temperance and with temperance patience and with patience godlines and with godlines brotherly kindnes and with brotherly kindnes loue c. For as the Apostle saith hereby we shall make our calling and election sure And he assureth vs in the name of the Lord that if we doe these things we shall neuer fall but that an enterance shall bee ministred vnto vs aboundantly into the euerlasting kingdome of our Lord and Sauiour Iesus Christ Read also Ps 15. where the Spirit of God by his holy Prophet maketh the same conclusion from a rehearsall of sundrie like vertues in the former part of the Psalme And thus we see that the comfort of faith coÌ„cerning the Article of the holy catholike Church of God is very great and manifold in respect both of the vniuersalitie and holines of it and chiefly in regard of the holy election of God Hetherto therefore of the vse of the doctrine of this Article for the comfort of faith WE are now to inquire likewise after the vse of it touching the fruites of obedience and that in the same order wherein we haue inquired of the Comforts Question First therefore what is the dutie belonging to the comfort of faith concerning the vniuersalitie of the Church Answer Insomuch as there is but one Church of God and that without it here
Philip. 1.7 and chap. 3.17.18 Heb. 10.32.33.34.35 and 1. Pet. 5.8 9.10 Finally 1. Iohn 3.16 Thus comfortable is our fellowship in sufferings Yea and so much the rather because as we suffer for Christ so also he taketh himselfe to suffer with vs after a sort As Act. 9.4 Rom. 8.17 Philip. 3.10 Colos 1.24 To conclude the Comforts and therewithall to make some passage to the duties Insomuch as they are so great both in life and death as hath beene declared O how great is their sinne whosoeuer without iust cause malitiously or prophanely for filthy lucres sake abuse the most graue censure of excommunication after the manner of the wicked Pharisies Iohn ch 9. verses 22.35 and chap. 16.2 to the cutting off of any from this holy communion as touching the outward societie of it For as touching that communion which the faithfull haue before God no creature can bereaue them of it Likewise who can tell how grieuous their sinne is in the sight of God who shall hinder the course of the preaching of the Gospel and of the administration of the Sacraments c from the hand ministerie of the least of the faithfull Ministers of the Gospel whereby this communion of Saints is not onely at the first begun but also is to be continually cherished and confirmed For assuredly as the setled course of the ministery worship coÌ„manded of God is the meanes of setling confirming and encreasing of faith all grace wherby the people of God enioy their blessed communion in Christ Iesus among themselues according to the doctrine of the 133. Psal Behold how good and how delightful a thing it is for brethren also to dwell together c. For there the Lord hath appointed blessing and life for euer so on the contrary the dissoluing of the ministerie is the decay of the people according to the holy Prouerb cha 29.18 Where there is no vision that is no prophecie or preaching there the people decay And therfore as was said who can tell how grieuous their sinne is who hinder the preaching of the Gospell and other the exercises of Gods holy seruice and worship Wherefore also let vs so much the more pretiously esteeme the wonderfull goodnes mercy of God in giuing vs the holy Ministerie of his word exercises of his diuine worship for the gathering together of his Saints vnto him and to make knowne vnto them the certainty of his most sweet comfortable loue toward them in Christ Iesus and consequently the certainty of their most blessed ioifull saluation by him For verily without this ministerie howsoeuer it may be that some for a time being destitute of it are neuerthelesse in the counsell of God appointed to saluation yet vntill they shall haue the knowledge of it and faith to beleeue it how can they haue any more comfort in it then a condemned person can haue in the pardon which his friend hath obtained for him at the Kings hands vntill he shall be certified of it For vnto that time he is still in continuall expectation and feare of death THus much concerning the Comforts of the communion of Saints And therewithall as was said for an enterance into the consideration of the Duties an intimation how deare and pretious the meanes of cherishing and vpholding the same holy communion ought to be vnto vs. Some other duties were by occasion touched in the interpreation of the Article Now let vs proceed to inquire into the Duties more purposedly Which may they be Question Answer In that we haue our coÌ„munion with our Sauiour Christ who is the fountaine of holines it teacheth vs that it is our dutie to withdrawe our selues more and more The Duties from all prophanenes and to labour to increase daily in sanctification and holines both in our bodies soules and Spirits and in all good fruites and actions thereof to the glory of God and of our Sauiour Christ It teacheth vs thus much in deede For otherwise there could be no agreement or proportion at all betwixt the head and the members which were a monstrous thing â—â—â—licatioÌ„ 〈◊〉 â—roofe And therefore as touching the first part of your answer to wit that it is our dutie to withdrawe our selues from all prophanenes and vnholines the Apostle Paul saith with great earnestnes 1. Cor. 6.15 Know ye not that your bodies are the members of Christ Shall I then take the members of Christ and make them the members of an harlot God forbid Doe ye not knowe that he which coupleth himselfe with an harlot is one body for two saith he shall be one flesh But he that is ioined to the Lord is one Spirit Flie fornication c. Know ye not that your body is the Temple of the holy Ghost which is in you whom ye haue of God and ye are not your owne For ye are bought for a price therefore glorifie God in your body and in your Spirit for they are Gods And 2. Cor. 5.17 If any man be in Christ let him be a new creature And according to the other part of your answer which was concerning labour after increase of sanctification our Sauiour himselfe saith Iohn 15.1 I am the true vine and my Father is the husband man Euery branch that beareth not fruite in me hee taketh away and euerie one that beareth fruite hee purgeth it that it may bring forth more fruite And verse 5. I am the vine ye are the branches hee that abideth in mee and I in him the same bringeth forth much fruite for without mee ye can doe nothing And verse 8. Heerein is my Father glorified that ye beare much fruite and be made my Disciples And this is that which the Apostle praieth for in the behalfe of the Thessalonians euen a prier necessarie for all Christians that we may be sanctified throughout and that our whole Spirit and soule and body may be kept blamelesse vnto the comming of our Lord Iesus Christ 1. Ep. ch 5. verse 23. Such is our dutie in regard of our holy communion with our Sauiour himselfe Now in that through the same our Sauiour we haue our holy communion among our selues â—uestion What ought our dutie to be in respect of this â—nswer Euery member of the Church of our Sauiour Christ standeth bound euen for our Sauiours sake heartily to desire and in all louing and peaceable manner to procure by all meanes according to euery mans grace and power the benefit and blessing of euery fellow member yea euen of the whole body It is likewise the dutie of euery one as I heard you say somewhat more particularly a little before carefully to vse and frequent all those holy meanes which God hath sanctified for the nourishing of this holy communion to wit the preaching of the word Praier the Sacraments and whatsoeuer may further vs vnto the more profitable vse of theÌ„ according to the direction of the holy word of God â—xplication â—nd proofe Out of all question
either sort of these duties doe belong herevnto And first as touching the former sort it is euident that they doe so euen from that similitude of the body which S. Paul hath vsed as may well be obserued from the neare knitting of the members in the naturall body and from their mutuall tendernes each to other answerable to the same their neare connexion and according to that sweet law which God hath set in nature For seeing as hath beene declared alreadie all Christians are most nearely linked together in Christ Iesus euen by the bond of that Spirit of his which is the worker of all good and holy coniunction and likewise seeing that spirituall head to wit our Lord Iesus Christ from the which euery member of his bodie receiueth life is more liuely and mighty in operation by infinite degrees then is the naturall head of the naturall body therefore ought all Christians to be most hearty tender and faithfull in their mutuall loue to the cherishing and hearting on of one another in the way to the kingdome of heauen And for the very same cause doth our Apostle S. Paul in the 13. chap. immediatly after this doctrine of our most neare coniunction with our Sauiour Christ cōtained in our text treat of Christian loue as being in respet of some fifteene or sixteene properties which hee there rehearseth the way of all perfection And as else where hee termeth it the bond of perfection and that which wee ought to grow vp and encrease in continually Colos 3.14 and Ephes 4 15. As touching the Apostles owne example and practise what it was wee haue seene before Rom. 1.11.12.1 Cor. 9.19 c. Read also 2. Ep. 11.28.29 Now to the performance of this euery one according to that which hath likewise beene set downe before is to haue due regard what member hee for his part is in the body whether an eye to foresee or an eare to hearken after things as a good intelligencer concerning the affaires of the Church or a hand to help the poore or a foot to be commanded and imploied about any meaner seruice c. And accordingly euery one is to doe the proper office of such or such a member as he is To the which end purpose here call againe to mind Rom. ch 12. verses 3.4 ◠c. And Ephes ch 4. verses 4.11.12.13.14.15.16 and verse 25 Read also Iob ch 25.15 where we may see how hee for his part was an eye to the blind c. And 1. Iohn 1.6.7 If we say we haue fellowship with God saith the Apostle and walke in darknes we lie and doe not truly But if we walke in the light as he is in the light we haue fellowship one with another and the blood of Iesus Christ his Sonne cleanseth vs from all sinne It ought to be in the Church of our Sauiour Christ in regard of spirituall graces as it was in the gathering of Manna All brought that which they gathered to one heape and all had their meet portion from the same heape again and so there was found sufficien◠for euery man So it ought also to be in the communicating of bodily reliefe and succour according to the excellent doctrine of the Apostle Paul in that behalfe 2. Cor 8.13.14.15 And hereof we haue the Church of Corinth and other of the primitiue Churches notable examples for the best ordered and most charitable communion Act. 4.32 c. As the Sea filleth all riuers and all riuers runne againe into the Sea so should it be among the people of God Euery one ought to loue and tender all and all againe euery one the Minister the people and the people their Ministers c. 1 Thess 2.7.8.11.19.20 and cha 5.12.13.14.15 Heb. 13. verses 17.18 Philip. 2.1 2.3.4 The loue of the Saints one toward another and toward the whole Church it must be a holy loue that is a more excellent loue their that which is naturall or ciuill Philosophical insomuch as the corporation wherof we are memebers in the Church is not a naturall or ciuill body but a sacred and holy body as we haue seene before For the precepts of which loue read Rom. 12.9.10 c. Gal. 6.1.2 Heb. 13.1.2.3 1. Pet. 1.23 whereof we haue Dauid for one notable example Psal 16.3 All my delight saith he is in the Saints c. Hetherto of the first sort of the duties more generally considered Now touching the second sort more particularly mentioned in the second part of the answer First for the preaching of the Gospel that it is to be vsed as a meanes to bring vs and to settle vs in this holy communion read 1. Ioh. 1.3 That which wee haue seene and heard declare wee vnto you that ye may haue also fellowship with vs and that our fellowship also may be with the Father and with his Sonne Iesus Christ In which respect also it is that the Apostle Paul doth heartily praise God for that fellowship which the Philippians had in the Gospell by the preaching thereof as we read chap. 1. verses 3. and 5. of that Epistle which hee wrote vnto them That the holy Sacraments are to be vsed to the same end remember what the Apostle Paul hath written in our text By one Spirit saith he we are baptized into one body c. And likewise in the same place We are caused to drinke into one Sp rit Let vs consider also his earnest assertion in the same Epistle chap. 10.16.17 The cup of blessing which we blesse is it not the communion that is a true signe and pledge of the communion of the blood of Christ The bread which wee breake is it not the communion that is a true signe c. as before of the bodie of Christ. That is to say Haue not we that truly beleeue in our Sauiour Christ and who doe by a true faith eate the bread and drinke the wine of the Sacrament haue we not I say our very true communion with the body blood though in a spirituall manner yea with the whole humane nature yea and thereby euen with whole Christ both God and man As though the Apostle should earnestly affirme that we haue our communion with him assuredly And as we haue it with our Sauiour so also wee haue it by him as certainly among our selues as it followeth in the words of the Apostle saying For we that are many are one bread and one body because we are all partakers of one bread And all through one and the same Spirit working in vs all Call also to minde here againe Act. 2.42 c. and ch 4.32 and Ephes 4.3.4.5.6 And for Praier read in the same Epistle to the Ephesians cha 6.18 Pray alwaies with all manner of Praier and supplication in the Spirit and watch therevnto with all perseuerance and supplication for all Saints And 2. Cor. 1.11 And Philip. 1.19 For I know saith the Apostle that this shal turne to my saluation through your praier and by
and the resurrection from the dead neither marrie wiues neither are married For they can die no more for as much as they are equall to the Angels isangeloi that is in like estate and condition touching immortality with freedome from need of all earthly food or clothing c. which now they cannot want Neuerthelesse they shall be of another kinde of nature or substance chiefely in respect of their bodies then the Angels are And then also it followeth in the same sentence of our Sauiour that they are the Sonnes of God since they are the children of the resurrection Nowe because this distinction of the body into a naturall and a spirituall body might seeme strange therefore doth the Apostle in this latter part of this 44. verse affirme it of his Apostolicall authoritie and credit that there is a naturall body and that there is also a spirituall body And not onely so but hee also confirmeth the first member of the distinction by the authoritie of the holy Scripture saying thus As it is also written to wit Gen. chap. 2. verse 7. The first man Adam was made a liuing soule And then he doth againe of his owne Apostolicall authoritie as a faithfull interpreter of the will of God supply the other member of it saying further that the last Adam that is to say our Sauiour Christ was made a quickening Spirit That is such a one as was not onely indued with a reasonable soule like vnto vs but also hâ—d in our nature which he tooke vnto him the Spirit of God mighty to raise vp and quicken our bodies after death as well as he did his owne and as well as in the meane season he is mighty and effectuall by the same his Spirit to regenerate sanctifie and seale vs vp both bodies and soules to the inheritance of the kingdome of heauen Whereof also he hath alreadie taken possession on our behalfe in his body now made perfitly spirituall to the end that we with our bodies when once they shall be made spirituall like to his might likewise be made partakers of it with him And yet with this caution as the Apostle further addeth that according as in the order of creation the naturall was before the spirituall so must wee be content to remaine in this world naturall and onely in some part or measure spirituall vntill the resurrection when and not till then wee shall be wholly spirituall in such sense as hath alreadie beene interpreted And for the further clearing of this point the Apostle proceedeth in making a more full comparison or rather opposition betwixt Adam and our Sauiour Christ as the words of the text will plainely declare Qu. What is that which he writeth concerning this matter An. In the latter part of the 44. verse before mentioned and so forth to to the 50. verse thus the holy Apostle writeth 44 There is saith he a naturall body and there is a spirituall body 45 As it is also written The first man Adam was made a liuing soule and the last Adam was made a quickening spirit 46 Howbeit that was not first made which is spirituall but that which is naturall and afterward that which is spirituall 47 The first man is of the earth earthly the second man is the Lord from heauen 48 As is the earthly such are they that be earthly and as is the heauenly such also shall the heauenly be 49 And as we haue borne the image of the earthly so shall we beare the image of the heauenly ExplicatioÌ„ Herein is plainely contained the full ground and explication of that distinction which the Apostle made of the bodie into naturall and spirituall We are here also to obserue that like as albeit our Sauiour is called spiritual because of the aboundance of the spirit which was in him in most singular maner measure he is not for all that denied to be natural that is to haue a naturall soule as other men haue So in that it is said hee is the Lord from heauen to wit in regard of his eternal Godhead it is in no wise the meaning of the Apostle to denie his true assuming of the humane nature here on earth from the substance of the Virgin Marie And let it likewise be obserued in the same holy Apostles oppositiue comparison betwixt our Lord Iesus Christ and Adam that as the image of the earthly noteth the very like nature of our body with the body of Adam here on earth so the image of the heauenly noteth the very like estate of that body which our Sauiour now enioyeth being in heauen Now in the verse next following that is in the 50 for the conclusion of this point he sheweth the reason why he is so large in making plaine the distinction of the body naturall and spirituall namely for that it is a certaine truth that our bodies in this corrupt and fraile estate wherein they be now cannot inherit the kingdome of God The words of the holy Apostle are these This say I brethren that flesh and blood cannot inherit the kingdome of God neither shall corruption that is our bodies as they are now corruptible inherit incorruption That is they cannot inherit that place which God hath prepared onely for such as shall be freed from all corruption and frailtie as well of body as of soule And thus hath Saint Paul cleared the second question touching the manner of the resurrection of the body to the establishing of the faith of the Corinthians and of all other Christians against all contradictions to the same NOw yet furthermore to the end there might be no occasion of any further doubt about this so necessary an Article he entreth vpon the third question which hee saw would be demanded That is what should become of the bodies of all those Christians which should bee â—ound liuing at the last day when as all dead bodies shall be raised vp out of their graues Question What I pray you are the Apostles words wherein he laieth open and determineth this question Answer 51 Behold saith he I shew yee a secret thing We shall not all sleepe but we shall all be changed 53 In a moment in the twinkling of an eye at the last trumpet for the trumpet shall blow and the dead shall bee raised vp incorruptible and wee shall bee changed 53 For this corruptible must put on incorruption and this mortall must put on immortality Expli In these verses 51 52 53. the holy Apostle doth as we see stirre vs vp to the diligent consideration of that which he writeth He telleth vs that he reporteth a great secret Now secrets as we know in other matters are diligently harkened vnto Much more ought wee to harken to those diuine secrets which God by his holy seruants the Prophets and Apostles doe make knowne vnto vs. But what is this secret We shall not all sleepe saith this our Apostle that is we shall not all die and rest in the graue after the
into heauen so that he died not after the common manner of men The burnt-offerings of the lawe ascending by fire from the altar vp to heauenward from whence they were called in the holy language gnoioth of gnala ascendere to ascend they represented to the faithfull that their sinnes are so done away by the sacrifice of Christ and their persons so accepted that the way to heauen is by his sufferings prepared for them The scape-goate also in the law may not vnfitly be a representation hereof To speake all in a word the promise of euerlasting life to the Church and people of God was as we may say the life of the couenant of God made at the first and often renued to his people and namely to Abraham Isaak and Iacob according to that interpretation which our Sauiour himselfe gaue of it against the contrary errour of the Sadduces as we haue seen before Whence also he saith expresly Ioh. 17.3 This is eternall life that they know thee the onely true God and whom thou hast sent Iesus Christ And the Apostle of our Sauiour 2. Tim 2.9.10 certifieth vs that our saluation was giuen vs through Iesus Christ before the world was But as hee saith further is now made manifest by the appearing of our Sauiour Iesus Christ who hath abolished death and brought life and immortality to light through the Gospel That is to say it is now more clearely more generally made manifest in the Church then it was before Thus then we seeing that this Article hath sufficient ground and warrant in the holy Scriptures let vs in the next place come to the sense and meaning of it Question WHat therefore is the meaning of these words The meaning of the article I beleeue the euerlasting life Answer It teacheth me and all Christians to beleeue that after this natural life ended there is another life and another world which God hath prepared and will certainely giue to his elect wherein the whole catholike Church of Christ shall glorifie and praise God and be partakers of his heauenly glory for euer through the worthines and efficacie of the death and resurrection of our Sauiour Christ who to the same end and purpose liueth and raigneth for euer and euer with him It teacheth me also to beleeue that I my selfe being a member of this Church of God The meaning of the Article shall haue my part and portion in this euerlasting life and in the happines and glory thereof in soule first after my bodily death immediately and at the appearance of our Sauiour Christ to iudge the world both in body and soule together world without ende Yea I beleeue acccrding to this Article that through faith I haue alreadie an entrance into euerlasting life euen while I remaine yet in this transitorie world and in that mortall body which I carrie about with me here It is true according to that of our Sauiour Christ Iohn 5. â—4 Verily verily I say vnto you he that heareth my word and beleeueth in him that sent me hath euerlasting life ExplicatioÌ„ proofe and shall not come into condemnation but hath passed from death vnto life Likewise according to that of the Apostle Paule alledged before Romanes 8.6 The wisedome of the Spirit is life and peace And verse 10. If Christ be in you the body is dead because of sinne but the Spirit is life for righteousnes sake Read also Gal 2.20 Thus I liue not I now but Christ liueth in me And Colos 3 4. When Christ which is our life shall appeare then shal yee also appeare with him in glory And 1. Pet 1 3 4. We are now begotteÌ„ to a liuely hope to an inheritaÌ„ce immortal c. And ver 23. Being borne anew not of mortall seed but of immortall c. And 1 Ioh 3.14 We know that we are translated from death to life because we loue the brethren To the better and more distinct vnderstanding of this Article it is necessarie that we doe first of all presuppose three things The first is the spirituall death of the soule in a seperation from the fauour and loue of God The second is the naturall death of the body which is caused by the seperation of the soule from it both of them being fruites of sinne though to the godly by the mercies of god through our L Ie Ch the bodily death is but the way to a better life that is to this most endles happy life whereof we speak The third is the revniting of the soule to the body at the resurrection thereof Of the which things we haue heard before And the Apostle comprehendeth them all in one sentence where he sheweth what is the issue of all Gods mercies toward vs through our Sauiour Christ saying thus Rom chap 5 21. That as sinne had reigned vnto death so might grace also reigne by righteousnes vnto eternall life through Iesus Christ our Lord. And ch 6.23 The wages of sinne is death but the gift of God is eternall life through Iesus Christ our Lord. It is further also necessarie to the vnderstanding of this Article that we doe consider what manner of life this euerlasting life is namely such a life as for the excellencie and glory of it is incomprehensible yea so as the most sharpe sighted of the seruants of God could not comprehend and discerne the hidden excellency of it as we may read 1. Cor 13.9.10.11.12 2. Ep 12.1 2.3 We know in part saith Saint Paule c. And Colos 3 ver 4 Our life is hidden with Christ in God Likewise saith the Apostle Iohn 2. Ep 3.1 2. We know not what we shall be Reuel ch 21 cha 22. We may easily perceiue that the Spirit giueth vs to vnderstand that no creature no nor al creatures either vnder heaueÌ„ or in the visible heauens are sufficient fully to expresse the perfect glory of it For as there we read the light of the Sun is accouÌ„ted too base a light for it c. It is such an eternal life saith the same Apostle as hath immortall glory ioined with it 2. Tim 2.10 And 2. Cor 4.17 a most excellent glory of full weight yea aboue all weighing by any humane balance c. Neuertheles it is meete yea rather so much the more necessarie that wee should succour and relieue the weakenes of our vnderstanding by such similitudes whereby it pleaseth God to shadowe it forth vnto vs. And namely in that hee compareth it to the enioying of an inheritance Act 20.32 Rom 8.17 And Ephes 1 18 of a rich and glorious inheritance And Colos 1.12 of an inheritance of the Saints in light And 1 Pet 1 4 as was alledged before of an inheritance immortall and vndefiled that neuer fadeth c. In that also he compareth it to a iewell which is better worth The Promise then all whatsoeuer beside as Matt 13. in the parable of the precious pearle and also of the treasure hidden in the
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
the helpe of the Spirit of Iesus Christ. And in the Epistle of Iude verses 20.21 c Ye beleued edifie your selues in your most holy faith praying in the holy Ghost c. And haue compassion of some in putting difference and other saue with feare pulling them out of the fire Other meanes seruing for the furtherance of these holy ordinances of God and thereby of the communion of Saints are more priuately louing instruction admonition and exhortation vsed of each Christian to other according to that instruction of the Apostle Ephes 5.19.20.21 Speaking vnto your selues in Psalmes c. Submitting your selues one to another in the feare of God And Heb. 3.13 Exhort one another daily while it is called to day lest any of you be hardened through the deceitfulnes of sinne For we are made partakers of Christ if we keepe sure vnto the end the beginning wherewith we are vpholden All this sheweth more fully according to that which was touched a little before that we ought to make a most precious account of the communion of Saints and to be very carefull euery one for his part according to his place and calling to make a religious practise of the same â—â—â—stion But who are to be accounted those Saints which this Article speaketh of â—â—â—wer Euery Christian whosoeuer rightly beleeueth and dutifully obeieth the Gospel of our Sauiour Christ he is a Saint euen so many as are cleansed and sanctified by the blood of Christ. â—â—â—lication 〈◊〉 proofe So indeed doe the holy Scriptures speake and so doth God himselfe dispose of this title as it is euidently to be seene 1. Cor. ch 1. verse 2. and chap. 14.33 And Ephes 5.3 Act. 9.41 And in many other places Let all prophane persons take heed therefore how they reproach this holy name by their irreligious and diuelish taunts such as this is A young Saint an olde Diuel c. Which kind of speech no doubt the Diuel himselfe an Arch-enemie of all true holines hath set on foot or rather on wheeles to runne without feare on the tongues of his hellish Schollers Whereas in truth we may say more iustly A young Diuel that is such a one as is diuelishly minded in his youth will proue an habitation for many diuels before hee come to be of any great yeeres We must be Saints yea wee must indeuour to be so euen in our youth or else surely we shall with greater difficultie breake out of the snare of the Diuell and change our wicked disposition and manners when we shall be old and so the more deeply saped in our sinnes according to that notable admonition of the Prophet Ieremy chap. 13 23. Can the blacke More change his skirne The danger of not beleeuing Article c· NOw therefore to conclude this Article Ques What is the danger of not beleeuing it of not regarding to liue as a Saint euen here vpon earth in care of leading a holy life in the Communion of Saints Answer All such as doe not beleeue loue and liue as Saints in the holy fellowship and Communion of the faihfull people and church of God here or at the least doe not earnestly repent them while they liue they shall surely dye like infidels and profane persons as they are and haue their portion with the diuels in Hell torment although they haue bin borne and brought vp in the Church though they haue made an external profession of the christian faith The proofe of this hath in effect beene set downe in this former Article For the danger ExplicatioÌ„ proofe both here and also there is all one Let vs not forsake our fellowship as the manner of some is saith the holy Apostle to the Heb chap 10.25 The which forsaking he afterward calleth a withdrawing to perdition in the last verse of that chapter To the ende this heauie danger may be auoided diuers hereticall opinions and practises and all licentious profanenes are religiously and necessarily to be shunned of vs. First touching Communion we must take heede of that false interpretation which some giue of it and therewithall that we doe neither extend it too farre neither yet contract it more then is meete The false interpretation which I speake of is of them which would haue our CoÌ„munion with our Sauiour Christ to be in a carnall or bodily manner whether they be Papists or any other The extent arising also from false interpretation is in the excesse the opinion of the Anabaptists who extend it to Communitie of goods not onely in respect of vse by charitable dispensation but also in respect of possession and ciuill right to the ouerthrowe of all propertie in them And herewithall there want not some who like the Nicolaitans of former times would vnder this colour bring in most shameful coÌ„munitie of wiues among them of the own sect On the other side the coÌ„traction or defect is of those whether Papists or Familists 〈…〉 or any other who as much as lyeth in them doe exclude or excommunicate any that doe truly beleeue in our Lord Iesus Christ from this holy Communion All such I meane all such euen of the best whosoeuer doe it either of proude conceite in themselues or otherwise presume to attempt it without iust warrant ground they erre in the defect of this Communion in that they exclude any that do of right belong vnto it Yea to speak of the worst especially they erre in excesse also in that they enrole themselues as the onely Communicants who in truth haue no part at al in this holy CoÌ„munion according to the saying of Peter to Simon Magus Act 8.21 Thou hast neither part nor fellowship in this busines for thine heart is not right in the sight of God Thus therefore in the first place all hereticall opinions and practises touching Communion are to bee auoided of all such as desire vnfeinedly to haue their part in it Secondly touching the word Saints diuerse errours are likewise necessarily to be auoided both on the right hand and also on the left On the right hand the opinion of all those who imagine that there may be an inherent perfection of holines in all that be true members of the Church euen here in this life as the Donatists Nouatians 〈…〉 Familists And likewise the Papists who restraine the name Saints either to the departed out of this life more generally or else to such as the Pope canonizeth to be such in a more speciall manner On the left hand the opinion of the Libertines is necessarily to be auoided who make it their holines to doe what they list so long as they retaine a strong that is to say a diuelish and presumptuous conceite that they are good Christians And this is indeed the very perfection of all proud heretikes Atheists that they imagine whatsoeuer they doe it is no sinne in them For they doe growe in the ende to haue hard seared consciences as the Apostle writeth